and not to stand aloofe vnderneath the hill as is sayd heere And it is the same thing the Apostle sheweth in the Epistle to the Hebrewes when he sayth Heb. 22. â— that wee be not come to the mountaine where there was nothing but fire where nothing was heard but thundering and tempest where lightninges flashed where trumpets sounded and where there was nothing but terriblenesse wee be not come to that mountaine we bee not nowadaies called to bondage but wee bee heere in the presence of our God where we haue friendly felowship with the Angels wee be matched and knitte in companie with the holy fathers and with the soules whom God hath already taken out of the world and we be all called to the end we should with open mouth call vppon God as our father Then if we bethink our selues hereof let vs goe boldly to our God Moreouer let vs alwayes beare in minde how it is tolde vs here that Gods inioyning of vs to keepe his lawe is by way of couenanting with vs. And that ought to giue vs the more â—ourage True it is that if God did simply vse his authoritie euen in shewing vs our duetie towards him and delt with vs by playne rigor saying yee must obey mee spyte of your teeth yet ought wee to doe it and it were not meete for vs to gainesay him But now when wee see that Gods subdewing of vs vnto him is in such wise as hee vouchsafeth therewithall to be our sauiour and father couenaunting as it were by mutual consent with vs and binding himselfe to vs in requiring vs to come to serue him ought it not to moue vs greatly if wee were not woorse than blockishe Ought it not to prouoke vs to giue our selues ouer to our GOD seeing that hee vouchsafeth to ioyne with vs yes and therefore let vs alwayes marke well this word Couenaunt And that worde ought specially to touch vs to the quicke in these dayes when wee compare the lawe with the Gospell For if God in those dayes made a couenaunt with the people of olde time it is in farre other taking with vs nowadayes â—ebr 8.6 that is to say infinitly better And for proofe thereof the pledges of those times were earthly and serued to keepe folke alwayes in feare True it is that God did alwayes set to his mark so as the auncient fathers had an eye to the Lorde Iesus Christe â—â—b 11.2 and were not destitute of this warrant that hee of his free goodnesse was their Sauiour howbeit that was done but as yee would say aloofe But nowadayes God vttereth his couenant vnto vs so largely that wee be sure of the forgiuenesse of our sins and that although there be many thinges amisse in vs although wee haue a number of incomberaunces by reason of our infirmities although wee limpe and hang our winges yea and although wee stumble and take many a fall yet shall not all this let him to vse that inestimable goodnesse of his stil towards vs Iere. 31.9 whereof hee speaketh by his prophet namely that hee will not deale roughly with vs no more than a father doth with his children Seeing then that wee perceiue that our Lord of his free fauour accepteth our seruice though it bee vnperfect and full of faultes wee ought to bee the more willing to giue our selues vnto him euen with all our power And sith wee see it hath pleased him to stoope so lowe as to shewe himselfe to be our father and teacher dealing more familiarly with vs than hee did in old time with the fathers vnder the lawe let not vs on our side be slothfull in comming to him but let vs labor the more earnestly in his commaundementes and striue to withdrawe our selues so from the worlde as nothing may keepe vs from atteining to the holy vnion which is conteined in the couenant that God hath made with vs on the behalfe of our Lorde Iesus Christ. Now let vs kneele downe in the presence of our good GOD with acknowledgement of our sinnes praying him to make vs feele them better that wee may mislyke of them in such wise as after wee haue condemned our selues for theÌ„ our whole seeking may be to feele the mercie that hee hath promised vs not onely in not imputing our faultes to vs but also in correcting them by the power of his holy spirite that wee may all liue in his obedience And so let vs all say Almightie God heauenly father c. On Thursday the xxiii of May. 1555. The xxiij Sermon which is the fifth vpon the fourth Chapter 15 Therefore shall yee take good heede for your selues that yee saw no maner of image in the day that the Lorde your God spake vnto you in Horeb from the middes of the fire 16 That you marre not your selues ne make you anie grauen image or representation of anie portraiture bee it the likenesse of man or woman 17 Or the lykenesse of any beast vppon earth or the lykenesse of any byrd that hath winges which flyeth vnder the skye 18 Or the lykenesse of any thing that creepeth on the ground or the lykenesse of any fishe that is in the water vnder the earth 19 Also that when thou liftest vp thine eyes vnto heauen and beholdest the Sunne and the Moone and the starres with all the hoste of heauen thou bee not deceiued and bowe downe before them and serue them seeing the Lorde God hath imparted them to all people that are vnder the whole heauen 20 But as for you the Lord hath taken you and drawen you out of the yron fornace of Egypt to be vnto him a people of inheritance as you be this day WE haue seene already heretofore the care that God had of his people in willing them to take heede to themselues and to watch well for their soules For by those words he sheweth howe deare chare our soule health is vnto him Here we see the like againe Take heede to thy selfe saith he and keepe thy soule If God did not beare a singular good will to men he would not speake so And therefore wee haue a sure and infallible warrant that God seeketh our saluation to the end that we on our side shall thinke vppon it also But wee must marke therewithall whereof he treateth here that is to wit of the worshipping of God purely without disguysing of his maiestie Then is it a token that the same belongeth chiefly to our saluation and that wee runne to ruine and destruction when we swarue aside from the pure religion and fall to deuising of any thing that beseemeth not God If wee doe so the diuell reigneth among vs and GOD must needes forsake vs. Wherefore let vs learne that the holding of religion purely in such sorte as God alloweth it as a thing of no small importance For this kinde of speach were vnexpedient if to make images were either lawfull or but a small and light fault and surely God would not
1.18 That no man euer saw God but the sonne who hath alwayes beene in the bosome of the father hath reuealed him vnto vs. The fathers of olde time had a knowledge as I said but that knowledge is esteemed as none at all in comparison of the knowledge which we haue now adayes by the Gospell Matt. 4.2 God sheweth himselfe more plainely vnto vs by the shining forth of the daysunne of righteousnesse And for the same cause the Prophet Esay treating of the redemption that was to bee perfourmed in the person of the sonne of God Esa. 25.9 saith expressely Behold this is he beholde this is our God The Prophet crieth out this is he this is our God He contenteth not himselfe to say behold our God but he speaketh as if the thing were present and as though God had appeared vnto him How so And was not God in y e mids of his people Exod. 25.8 Yes for he said I will dwel among you And againe This is my rest Sion is y e place where I will dwell Psal. 131.13.14 And afterward he protesteth that he will neuer depart thence and that the people is his temple and a royall Priesthood Why then doeth the Prophet Esay say Behold behold our God this is he this is he when our Lorde Iesus Christ was to come into the world Euen bicause God reuealed himselfe to vs in greater perfection Now then we be the lesse to be excused if we run gadding nowe adayes without holding of our selues to the pure trueth so as euerie of vs turneth away after his own dotages to say it seemeth so to mee this thinke I good Let vs assure our selues that all this is nothing worth but we must repaire to the certaintie that is brought vs by our Lord Iesus Christ. Neuerthelesse so farre off is the worlde from knowing this that it should seeme they bee all bent to spyte God and haue conspired to turne their backes vppon him and to shake off all subiection that they may haue libertie to continue in their disorders and to scape in the meane while vnespyed with their lewdnesse The Iewes are vnexcusable according as wee see howe the Prophetes vpbrayde them with their wilfull forsaking of God Es. 42.19.20 65.10.11 Esa. 55.11 so as they coulde not excuse themselues by saying y t they had not heard any thing as the poore Paynims might doe for God protesteth that he spake not in vaine And now adayes when God speaketh to vs with open mouth 2. Cor. 3.18 and wee haue him perfectly discouered vnto vs by the Gospell is it not too great a lewdnesse that men should runne astray after that fashion Were there euer any superstitions more grosse and more outragious than are to bee seene nowe adayes in the Popedome It is true that the Iewes medled with the superstitions of the Heathen and tooke much filth and vncleannesse of them but if all bee well searched it will bee founde that the Papists haue farre exceeded them For Gods word is as it were at this day buryed among them When they treate of fayth they fetch the points of it from mens inuentions and the holy scripture is in as much reuerence among them as if it were dead and that all thinges went to hauocke Loe at what poynt they bee And if a man speake to them of Gods seruice as I sayde they bee busie about their owne inuentions Yea verily myne intent is good say they and so they beare themselues in hand that God will suffer himselfe to bee dandled lyke a little babe and will neuer come to examine any whit of the doctrine of Poperie Againe if they speake of fayth exhort they men to resort to Gods free promises No but they chalendge all to themselues When they take in hand to treate of the office of Iesus Christ they ouerthrowe the vertue of his death and passion as much as they can When they treate of their saluation then step forth their owne free-will their merites and their satisfactions But contrariwise we should resort to the mere grace of the holy Ghost Ro. 7.17.18 acknowledging our selues to bee in bondage to sinne vntill God deliuer vs from it through his mercie And thereuppon it commeth that the holy Scripture calleth the forgiuenesse of sinnes our righteousnesse That is the point which wee must resort vnto Rom. 3. â—2 23 â—4 to know that when wee haue done amisse wee can bring none other amendes or payment for it than such as wee borrowe of the death and passion of our Lorde Iesus Christ. But there is not a word of all this in Poperie When God is to be prayed vnto they make their vagaries to their Heesaintes and Sheesaintes in the meane while Iesus Christ is not knowen to bee as he is neither is let alone with the office that is giuen him by God his father but they depose him lyke a sorte of theeues and traytours that seeke nothing else but to burie him againe and to make hauocke of all the glorie that was giuen him by God his Father After the same sort deale they also in all other things Wee see how the Sacramentes are defiled to the vttermost In stead of the Supper of our Lorde Iesus Christ they haue set vp that same hellish abhomination of the Masse wherein they say that Iesus Christ is sacrificed as though he had done nothing alreadie nor were appointed to be the onely euerlasting Priest by God his father Heb. 7 2â— Wee see then that the Papists haue so dalyed with Gods word wherein he hath reuealed himselfe as it should seeme that they meant of set purpose to wype away the knowledge that is in the Gospell And therefore wee haue so much the more neede to marke well this saying That the Lord is God yea eâ—en the onely one God Nowe then as oft as this word God commeth to our minde let vs assure ourselues that it serueth to cut off all toyes that may come in our heades and all inuentions of men and all other things whereof we haue not warrant in the holy scriptures For God will haue vs to consider him in such wise as wee snarle not ourselues in the imaginations and errours of idolatrie And of a truth we cannot haue the true God except wee haue him alone that is to say without adding any companion vnto him For as soone as we fall to bringing in of vndergoddes we forsake the liuing God And why Bicause his will is to bee alone as he auoweth in another place by his Prophet Esay saying Esa. 41. â—â— I am the liuing God saieth the Lord and I will not giue my glory to any other Againe we haue seene heretofore how he called himselfe a iealous God And why was that but to withdrawe vs from all corruptions 2. Cor. â—â— as S. Paule affirmeth in the second to the Corinthians For as soone as we be turned aside from the simplicitie of Gods word it
pastime Yet did hee see all the worlde drowned and destroyed For hee sawe it by faith because God had threatened that it shoulde bee so Nowe the same threate haue we and therewithall wee haue the proofe of it also euen in this that our Lorde punished these nations that are spoken of here at the end of foure hundred yeares when they thought not of it ne tooke anie heed of it insomuch that if a man had then threatened them any such thing they woulde haue blurted out their tongues and shaken their heads at him But their inditement was framed in heauen iudgement was giuen vpon them alreadie and the Iudge had power might to put it in execution in spite of their wilfull stubbornesse And therefore let the sight hereof make vs to stand in awe of our God And when he letteth vs alone in quiet and spareth vs let vs not thinke our selues to bee scaped his hande but let vs enter into account and euerie man quicken vp himselfe and looke into his owne faults and that in such wise as we may preuent his wrath and let vs not tarie till he be armed against vs to proclayme war against vs but let vs preuent the rigor of his iudgement that by comming vnto him whereas we shoulde else finde him our Iudge in the end wee may finde him to bee our pitifull and kinde hearted father Nowe let vs kneele downe before the maiestie of our good God with acknowledgement of our faultes praying him to make vs feele them continually more and more And for asmuch as there is none of vs which hath not prouoked his wrath exceedingly so as we be all guiltie before him let vs seeke to returne to the refuge of his mercie And seeing there is no meanes to come at him except he reach vs out his hande and drawe vs by his holy spirit let vs not refuse to goe to him when he calleth vs nor tarie till y e gate be shut against vs but let vs vse the opportunitie of the time when he causeth his Gospell to be preached vnto vs and let vs imbrace our Lorde Iesus Christ with the peace which he offereth vs resorting to his death and passion that we may haue him for the gage of our righteousnesse and the verie raunsome whereby to come in fauor with our God againe so as all our sinnes may be buried through his mercie and we labour to drawe others also vnto him that all of vs with one common accord may tend vnto our God and he be serued and worshipped of al mē And for the bringing hereof to passe it may please him to raise vp true and faithfull ministers of his worde c. On Fryday the xx of December 1555. The Cxix Sermon which is the fourth vpon the twentith Chapter 16.17.18 But of the Cities of c. 19 When thou shalt haue beseeged a Citie a long time in fighting against it to take it thou shalt not marre the trees therof by putting an Axe vnto them for thou maist eate of them and therefore cut them not downe for the life of man is the tree of the feelde to come with thee to the seege 20 Onely thou maist destroy and cut downe the trees which thou knowest to be no trees to eate of and thereof thou maist make bulwarkes against the Citie which holdeth warre against thee vntil thou haue wonne it YEsterday was shewed why God gaue so rigorous sentence against the Nations that had dwelte in the Lande of Chanaan It was tolde you that hee had borne with them ere that time and suffered them till such time as they were condemned and thereupon that we must benefite our selues by such examples partlie that wee abuse not Gods patience when hee spareth vs and delayeth the execution of his iudgements giuing vs leasure in the meane while to returne to repentaunce and partly that when wee see him execute so extreeme rigour vppon men Rom. 2.4 we shoulde assure our selues it is because hee knoweth them to bee vtterly past grace and haue heaped vp such condemnation vppon their heades a long time afore hande Now remaineth to note that GOD appointed the Iewes to bee the executers of the saide sentence so as the Chananites and such like were to bee rooted out by the hande of the Iewes And why It is saide expressely in the Text As the Lorde thy God hath commaunded thee Then was it not for the Iewes to enterprise it on their owne heade except they had had Gods worde for their warrant for it is not lawfull for vs to attempt anie thing vnlesse it bee our duetie and that God haue commaunded it And it is a generall rule for vs to beare in minde and to obserue all our life long For men may doe goodly and commendable thinges which notwithstanding shall not bee reputed for vertues before God when they passe their boundes that is to say when they holde not themselues within the listes of that which God hath vttered vnto them For if a man shoulde say It were good to doe thus and therefore I will applie my selfe thereto and yet in the meane while God calleth him not to it neither hath he anie word y t commands him to deale so his vnaduised aduēturing vpon things after that sort shall alwayes be condemned at Gods hand If we alledge that the deede is good and excellent of it selfe that is not enough for god wil be obeied at our hands whatsoeuer come thereof And therfore let euery man haue an eye to himselfe consider how farre his duety wil beare him If a man that hath but a little household to gouerne should take vpon him the office of a magistrate what were to bee saide vnto it There would be verie great confusion in that Likewise if he that is a seruant in a house should take more vppon him than belonges to him yee see that all were out of order Againe if the wife shoulde ouermaster her husband and make him her vnderling y e honestie of nature were quite goone So then it behooueth all men to holde themselues warely within their boundes and to followe what way soeuer God calleth them And when we haue Gods commādement we must not be helde back nor letted by men If God bid vs goe we must goe though all the worlde should set themselues against vs yet must wee not turne head but goe on still As for example in these dayes the Magistrates ministers of Iustice haue the sworde in their hand Rom. 13.4 and that not in vaine as saith Saint Paul for God wil haue them to punish offenders Now if they do nothing therein and yet in the meane season will needes alledge some excuse to God they deceiue themselues For in asmuch as our Lorde hath set them in office he hath tolde thē also that hee will haue them to be stout and full of courage in maintaining their state And so looke what commaundement was giuen to all the Iewes in olde time for
him with rigour he might haue condemned him with all the rest For what is there in Abraham to make God to bee beholding vnto him So then wee are all confounded in our selues And therefore there is no other remedie left vs but to beleeue in the free promises which hee hath made vnto vs embracing his mercie and fatherly loue hanging thereon the assurance of our saluation The cause say I why we are iustified by faith is that in our woorkes there is no righteousnesse which may answere for vs before God but wee are all to bee condemned But nowe God hath so receiued vs with this condition that hee forgiueth vs all our sinnes and that not onely for a day but for all the time of our life not that wee shoulde sinne vnder colour that God wil bee mercifull vnto vs let vs take heede of that but because we are frayle and weake God will alwayes continue his goodnesse towardes vs. And farther when wee doe any good there is yet some euill euen in that good which wee doe For wee neuer giue any almes with such perfectnes as were requisite but God may alwayes finde some fault or other in it It is with our workes as men vse to say of wine that there is still some faulte or other in it It is good wine will one say but it hath taken winde it is too sharpe it is mustie or there is I know not what in it it is turned and so the wine is nothing woorth Euen so is it with our workes there is alwayes some spotte or other in them so that God shall haue iust cause to reiect them Seeing it is so wee had neede to be borne withall at his hande as a chylde is borne withall by his father And in verie deede hee hath made vs such an expresse promise by his Prophet Malachie Mal. 3.17 Psal. 103.13 That hee will spare vs euen as a father spareth his chylde who perceiuing his chylde to bee willing to doe that which hee commaundeth him although hee doe not his worke so perfectly as were requisite hee shoulde wil not deale rigorously with him if so bee hee goe about it with a willing and cheerefull mynde So then yee see why it is sayde that wee are iustified by faith But whereas it is sayde on the contrary side that our workes shal bee reckoned vnto vs for righteousnesse it is because God accepteth them And why Is it because they are worthie to bee accepted or for that they haue any merite in them No. But because of the couenaunt and agreement which hee hath made with vs that seeing wee are members of our Lorde Iesus Christ hee beareth with vs hee pardoneth vs our sinnes and accepteth that which wee offer vnto him although it bee woorth nothing yet is it ynough that hee accepteth of it According vnto this reason it is saide in this place that the almesdeedes which wee doe for Gods sake shal bee accepted at his hande for righteousnesse And this letteth not but that wee bee iustified alonelie by faith for when righteousnesse is referred vnto his fountaine from whence proceedeth it From the free mercie of God in that hee forgiueth vs our sinnes Nowe sith it is grounded vppon that wee must not imagine that there is any contradiction in these places And therefore let vs briefely note that when our Lorde sayth that the almes which wee bestowe shal bee reckoned to vs for righteousnesse it is to encourage vs the more to the intent wee shoulde not feare that eyther our payne or our money is lost when wee haue relieued the necessitie of the poore And when wee haue this lesson we will not come and laye the foundation of our saluation vppon our woorkes but wee will alwayes buylde the assurance of our saluation on the onely mercie of God and vppon the death and passion of our Lorde Iesus Christ by whose sacrifice wee are reconciled and through whose obedience all our sinnes and iniquities are done awaye This saye I is the meanes to assure vs of our saluation And thus when wee haue settled our trust and confidence in the onely mercie and goodnesse of God wee will haue no mynde to stande vppon our woorkes but it will suffice vs that beeing accepted by the free mercy of God without any merite or deseruable worthinesse of our workes hee will giue vs will strength and power to serue him to serue him I say not after our owne fantasie but accordingly as hee commaundeth vs. Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to take them away and therewithall so to refourme vs by his holy spirite as our whole indeuour may bee to please him and to obey his holy will as hee hath declared it vnto vs in his lawe And because we cannot come vnto such perfection as were requisite wee shoulde pray wee him to reache vs out his hande alwayes to supplye our wantes and to strengthen our infirmities vntil hee hath cleane ridde vs of them And so let vs saye Almightie God heauenly father c. On Munday the x. of February 1556. The CXL Sermon which is the fifth vpon the foure and twentith Chapter 14 Thou shalt not defraude the hired seruaunt which is needie and poore neither of thy brethren nor of the straunger which is in thy lande within thy gates 15 Thou shalt giue him his hyre for his day before the sunne goeth dowen for he is poore and therewith sustaineth he his life Least he crie against thee vnto the Lorde and it be sinne vnto thee 16 The fathers shall not be put to death for the children neither shall the children die for the fathers but euery man shal be put to death for his own sinne 17 Thou shalt not wrest the right of the straunger nor of the fatherlesse neither shalt thou take the widowes rayment to pledge 18 But thou shalt remember that thou wast a seruaunt in Egypt and that the Lorde thy God deliuered thee thence Therefore I commaunde thee to doe this thing IF there were not great wickednes and crueltie in men it were needeles to set downe anie such law as is heere contained to wit That we withholde not from a poore mā the wages which he hath earned For we knowe that it is as it were his bloud according as it is written In the sweat of thy face shalt thou eate thy breade Therefore when a man bestoweth himselfe in our seruice we ought at least wise to giue him that wherewithall he is sustained and nourished And therefore I tolde you that if we had but one droppe of kindnes in vs we needed not to be taught this doctrine For nature teacheth vs what is right and indifferent Let vs therfore conclude when we reade y t which i◠written here that we are accused before God of beeing as brute beastes towardes our neighbours For God would suffer vs to followe on our owne course if he sawe
556. b 50 Of the difference of Meates cleane vncleane and why the Iewes were tyed to obserue that ceremonie 555 bal 556. all For what cause God gaue the heathen leaue to eate all manner of Meates 563. a 40 Two reasons why the Iewes were tied to the eating of certaine appointed Meates 562. b 40.50 and 567. a 40 In what respect the heathē might haue eaten all Meates 562. b 50 What be the true meanes whereby to sanctifie Meates 564. b 50. 517. b 10 Mediator Of our Mediator Christ Iesus and of the mediators of the Papistes 485. a 50.60 b 10 Howe the Priestes in the lawe did represent the Mediator which was to come and howe the ministers of the Gospell doe represent him beeing come 1207. b 60. and 1208. a 10 Howe Christ was the Mediator of the Iewes he being then vnborne 1123. b 40. and that hee is ours 1124. a 10 Mediators We must seeke to resort vnto none other Mediators but Christ why 418. a all and b all Why Abraham Isaac and Iacob were as Mediators after a sort before Christ came into the worlde 418. a 10 The multitude of Mediators whom the Papistes haue erected 1123. b 50.60 418. b 20 What villanie wee doe to Christ when we seeke anie Mediators or aduocates besides Christ. 418. a 60. b 10. Looke Saintes Meeke Of the worde meeke incident to God and peculiar to his children 1118. a 50.60 b 10 Meekenesse Not without cause are lowlinesse and Meekenesse fathered vppon Gods holie spirit 363. a 30 An admonition to Meekenesse by the example of Moses 106. b 20.30.40 50 Moses an excellent mirrour of meekenesse 97. b 40. Looke lowlinesse Members Howe and in what sort we must all doe the office of Members 94. b 50 Notable doctrine vppon these words Our bodies are Members of Iesus Christ. 225. b 50.60 and 226. a 10 We be adopted by the Gospell to bee Members of Christes bodie 62. b 60 Vpon what condition we be Members of Christes bodie 62. a 50.60 and b 10 Men. That it is continuallie a greefe to Men to be counted beastes and wherein they differ 120. a 10.20 To what ende God hath printed his marke vpon Men and howe they are to bee dealt withall 515. b 50.60 516. a 10 In what cases beastes are better than some Men. 1148. b 20.30 Men are but a shadowe and therefore we must not depende vppon them 1073. a 20 What our duetie is when Men indued with Gods spirite doe gouerne vs. 1073. a 10 Our obedience duetie to God must not depend vpon the death of Men. 1072. b 30 Merchandise Trafficke and Merchandise in the tribe of Zabulon and Isachar 1217. a 40.50 b 10 Merchant Of a Merchant theefe and his theft 230. b 50 Merchantes A lesson for Merchantes and such as trafficke by sea as Zabulon did 1218 a 20.30 Mercie of God and of Men. When God executeth his rigour wee must not alleadge his Mercie vnto him Reade howe 328. a 60. and b 10 Vnto what speeches wee ought to bee inflamed when God hath powred out the great riches of his Mercie vpon vs. 465. a 50.60 The Mercie of God in forgiuing our manifolde offences declared 246. b 30.40.50 What wee haue to vnderstande when the scripture speaketh of Gods Mercie and of the forgiuenesse of our sinnes 431. b 10.20 Of such as take libertie to offende and presume of Gods Mercie 405. b 40.50 What kinde of Mercie Gods seruantes ought to shewe the offenders 402. a 40.50 What light we ought to take at Gods Mercie towards vs is worth the reading page 376. a 50.60 b 10 The reward of the Israelites for shewing Mercie there where they ought to haue shewed rigour 890. b 30.40 Excellent pointes vpon these wordes Mercy is more worth than sacrifices 852. a 40.50.60 b al. c. 853. a al 854. a all A viewe of Gods Mercie toward vs whereto the same ought to be referred 321. b 20.30.40.50 322. b 40 50.60 323. a 10.20 Of a kind of Mercie which is the cause of innumerable cruelties 696. b 10.20.30 What kinde of Mercie it is that God commaundeth vs. 305. b 40. 303. a 10.20 Whereto this terme Mercie doth serue 193. a 50. b 10 Why Moses hath assigned a thousande generations to Gods Mercie 193. a 10.20 What wee haue to learne in that God compareth his wrath and vengeāce with his Mercie 192. b 50.60 Why God vseth Mercie to some and rigor to other some 190. a 50.60 What we haue to note vppon the exceeding great Mercie of God shewed vnto Ruben and them of his race 1194. a al. In what respect rigor rather than Mercie is to be vsed 328. b 50.60 The Mercie of God promised to the faithfull and their children 190. a 60 b 10 Promises of Gods Mercie to comfort penitent sinners 157. b 10.20 The abasing of Iesus Christ an euidēce of Gods Mercie 186. a 10 These wordes I will haue Mercie on whome I will haue mercie expounded 167. b 50 Howe and in what sort euerie one of vs shoulde perswade our selues of Gods Mercie 157. b 40 God preuenteth vs with Mercie Read how 158. a 20.30.40 What men doe imagine of the Mercie of God 157. a 40 The cause why God telleth vs so often of his Mercie 156. b 30 Why Papistes Turkes Painims c. cannot seeke Gods Mercie to taste thereof 157. a 30 What shoulde become of vs if GOD shoulde withholde his Mercie from vs. 190. a 10.20 The Mercie of God extendeth to all creatures euen to brute beasts 1188. b 50.60 The storie of Achab who would needs shew Mercie to Benhadad 328. b 60 329. a 10.20.30.40 Looke Pitie Mercifull The man that pretendeth to bee more Mercifull than God is worse than y e Diuell Reade this place aduisedlie 328. b 10.20.30 The allegation that because God is Mercifull men must also be mercifull answered 875. ◠10.20 305. a 20.30.40.50.60 Of certaine newe diuines which will needes haue men to be Mercifull how 305. b all The cause why Moses and the holie scriptures doe plentifullie teach vs that God is Mercifull 156. b 50.60 Looke pitifull Merite We deserue no benefit or gift at Gods hand Reade the place it excludeth Merite 158. a 40.50 142. a 20 That it is not in men to Merit euerlasting life Reade the place 376. a 10.20 The Papistes doctrine of Merit or desert noted 111. b 50.60 Of a worke of Merit wrought on mans part and deuised by the Papistes 1056. a 30.40 Looke Desert Merites Howe mad the Papistes are to bragge of their Merites Read 268. a 10.20 518.40.50 and 946. a 30.40.50 and 1117. 1118. al. We must imagine Merites or desertes no not in the Angels of heauen 418. b 50.60 What it is to stay vpon the desertes or Merites of men 418. b 20 After what manner there are Merites in men as the Papistes say in their distinction or glosse
to reade it diligentlie to remember it faithfullie and to expresse it fruitfullie in thy conuersation to the glorie of God the profite of his people and the saluation of thine owne soule through Christ. In whom I rest alwaies Thine vnfayned T. W. the Lord his vnvvoorthie Seruaunt To all the faithfull which hold the holie faith of the true Catholike Church and generallie to all Christian Readers Greeting in Iesus Christ our Lord and GOD. Amen IT is not without cause that the psalme speaking of the great benefits which GOD had bestowed vpon the Iewes among whom was his Church at that time doth cheefly magnifie the grace which he had vttered towards them in deliuering vnto them the sure rule of his seruice the true maner of good life the right way of saluation aswell by the writings of Moses and other his seruants as also by the liuely voyce of them agreeing with their writings For without that all the abundance and prosperitie which they could haue had had beene but as records against them to haue increased stil the measure of their condemnation Therefore hauing spoken of Gods defending of the gates of the holy citie Ierusalem of his blessing vpon the inhabiters thereof of the peace and quietnesse that was in all coasts about it and of his carefulnesse in furnishing it with all things necessarie for the maintenance of the whole people finally he setteth downe the principal point whereon the sweetnesse and assurance of all the rest hung saying He hath giuen forth his word vnto Iacob his statutes and iudgements vnto Israell And this benefite was at that time peculiar to the citie of Ierusalem and to the people that came of Abraham according as it is said expresly in the same text that God had not delt so with any other nation nor giuen them knowledge of his iudgements But we know that Iesus Christ hath by his comming made the same grace to extend to al nations of the earth and that looke whatsoeuer he had promised by his Prophets in the holy scriptures he hath performed it by his holy Apostles who haue preached the Gospell faithfully as their writings do autentikely fully and sufficiently witnesse This aduertisement therefore belongeth as now to all churches of our lord Iesus Christ in what countries soeuer they be so as they ought to acknowledge Gods mercie in that he teacheth them familiarly and in such language as they may vnderstand by the reading and preaching of his worde For so little ought the long interceassing of so great a benefite inforced through the tyrannie of Antichrist to make vs to holde scorne of it now that God renueth the course thereof againe that contrariwise wee should thinke it the more sweete and amiable praysing God for restoring vs the thing through his great mercie which Satans vnderlings had wickedly bereft vs of acknowledging that God had beene too sore prouoked by the sinnes of the worlde when he punished it in such sort and seruing him with such obedience according to his worde as we may not prouoke him hereafter to vse the like vengeance against vs or our children after vs. And no doubt but this lesson is told vs throughout the whole Scripture from the beginning to the end of it and specially in the bookes of the New Testament wherin the perfection of all learning is throughly comprised wel written and faithfully inrolled Neuerthelesse forasmuchas the books of Moses the seruant of god are as the fountain from whence all after cōmers that is to wit both the Prophets and the Apostles haue drawne water you will not beleeue how greatly it is to the benefit and behoofe of the Church to confer them with the other books of holy writ And for the same cause hath God by his prouidence preserued them so woonderfully from so many dangers through so long a race of so many hundred yeares For there besides other things we see the antiquity of our faith and that the substance of true religion hath alwaies been one yea and that the very forme of it hath euer tended to the perfection that is fully and infallibly shewed vs in the holy writings of the New Testament And in very deede whereas S. Peter saith generally of all the Prophets that the faithfull do well to take heede to their wordes that they may go foreward in Christianitie it is full certaine that therin he comprehendeth Moses as the foremost of them al. And in asmuch as he wrote of Iesus Christ as Christ himself auoucheth in expresse words in y e fifth Chapter of S. Iohn it may well be concluded according also as saith the Apostle to the Hebrues that his speaking and writing was to beare record of the things that were to be spoken afterward namely by the son of God his Apostles as we reade them written in the new Testament Now among the books of Moses al such as can skil of thē wil easily grant that as Deuteronomie is the last so it teacheth whereto the other books tend shewing the meane how to fare the better by them yea and conteining as it were the summe of thē Therfore it is very likely that that was the cause which moued our welbeloued brother or rather good father Master Iohn Caluin that most faithfull minister of the Gospell of Iesus Christ to preach and expound the same in the Church bicause that by his setting forth therof he should after a sort cōprehend the other next three also so farre forth as the vnderstanding of them should be needfull for the people His sermons therfore were faithfully gathered in order like as his sermons were which he preached vpon other books of y e scripture wherof many haue beene printed here already And in the meane time til all the rest of his sermons may by Gods helpe be brought to light it hath seemed good that these same should be put forth first in the meane while the impression wherof should not neede any commendation or preface but that the long continuance of custome requireth it For as many as haue heard true report of the person and skil of that good man Master Iohn Caluin wil be sufficiently drawne to the reading of his sermons by finding his name here set vnto them assuring themselues that they shal not finde any thing in them but such as agree with Gods spirite that is to say profitable good and holy things As touching the principall and notablest points that are to be found here there might very well be made a rehearsall of them to giue the readers some tast of the whole booke of the said sermōs at their first entry But forasmuch as it is better that euery man should hie him to the reading of them and to heare the preacher himself speake as it were in his owne person we purpose not to enter into such discourse which might peraduenture be somewhat with the longest Onely we will touch one point wherof some word hath beene cast forth already heretofore
receiue vs into his flocke to be his inheritance that wee may liue vnder his protection and hee setteth the euerlasting lyfe before vs Seeing hee doth all these thinges for vs ought not our heartes to yeeld though they were of stone Seeing that the creatures doe see that the liuing God abaceth himself so farre as to vouchsafe to enter into treatie with thē as if he should say Go to let vs see at what poynt wee bee in deede there is an infinite distance betwixt you and mee I might commaunde you what I thinke good without hauing any further to do with you neither are you worthie to come ny me or to haue any acquaintāce w t him y t can cōmaund you what he listeth without making any other protestation than only this This will I haue ye do this is my minde yet for all y t I forbeare mine own right I offer my self to you to be your leader sauiour I am willing to gouern you you shal be as my litle housholde I wil be your king if you will bee contented with my worde and besides this thinke not that my making of my couenant with your fathers was of purpose to gayne any thing at your handes for I haue no neede nor want of any thing and if I had what could yee doe for mee but I seeke your welfare and your saluation and therefore I am here ready to enter into couenaunt w t you and to binde my selfe to you for mine owne part Seing that the liuing God stoopeth so lowe I pray you must wee not needes bee too too vnthankefull if wee yeeld not to humble our selues vnder him and forbeare all pride and statelynesse So then it is not without cause that Moses speaketh here of the couenant that God made with his people to the ende that his goodnesse and grace might bee chiefly knowen And if this tooke place in the time of the Lawe there is much greater reason that it should take place at this day For our Lordes couenanting was not onely with y e Iewes nor for that one time onely but when hee sent his onely sonne then did hee shewe himselfe much more fully to be our father and Sauiour than hee had done afore and hee did it after as sweete and friendly a manner as could be so as it is all one as if hee had euen opened his bowels vnto vs. Seeing then that God hath giuen vs his owne hearte in the person of our Lorde Iesus Christ and we heare how Christ protesteth that hee will not hencefoorth call vs his seruauntes but his friendes Iohn 15.15 because hee hath imparted himselfe vnto vs so familiarly I pray you must not the diuell needes haue bewitched vs if wee bee not moued to yeelde our selues wholy vnto him and to forsake our selues and all our owne affections Therefore whē wee feele any naughtinesse in vs that keepeth vs backe from seruing God if wee finde any slothfulnesse in vs if wee bee fallen too fast a sleepe in this worlde then to waken vs vp and to cause vs to magnify God let vs cal to minde the couenant which our Lord hath made with vs. Now hereupon Moses addeth It was not with your fathers that God made the couenant but with vs euen with vs that are all aliue at this day This sentence may haue a dubble vnderstanding For it may be taken as though Moses made a comparison to shewe the better that the people which liued at that time might haue bin the more inflamed to serue God because they had receiued more grace than their fathers And for the same purpose also doth hee say in Exodus I haue not imparted this name of mine to your fathers Exod. 6.3 God speaking there to Moses telleth him that hee had not manifested himselfe so playnely to be God vnto Abraham Isaak and Iacob as hee did commaund to be done by Moses Hereby hee meaneth that the people ought to be y e more attentiue as now because God reueiled himselfe to them after an vnaccustomed manner And so the meaning of this text might bee that God made not the lyke couenant with our fathers True it is that God spake to his seruantes Abraham Isaak and Iacob and instructed them sufficiently And it is sayd expresly in the eighteenth of Genesis Ge. 18.17.19 Shall I hide from my seruaunt Abraham what I intend to doe vppon Sodom and Gomor No for I know hee will teach his housholde my decrees ordinances iudgementes and lawes Yee see here that Abraham did sufficiently instruct his housholde and that not after a slender fashion but in Gods iudgementes statutes and ordinances so as it must needes bee sayd that hee had Gods lawe well printed in his heart But yet for all that it was a benefit not to be held skorne of when God sent his Lawe to the people in two tables and vouchsafed that there shoulde bee wherewith to instruct them continually and also that the same thinges shoulde bee recorded for vs lykewise The thing therefore which wee may gather vppon this text is this protestation which Moses maketh to the people as if hee should say my friendes consider the benefit which God bestoweth vpon you this day which verily hee bestowed not vppon our fathers For hee gaue not them the lawe in writing as he hath done to vs neither vttered he thinges vnto thē by percelmeale True it is that he taught them sufficiently and as much as was requisite for their saluation but behold wee all this day are come a step higher than they were and therfore ought wee to come the neerer vnto him seeing that hee is so come downe vnto vs. That is Moseses meaning if we take the text after the foresayd maner Lykewise might a man say to vs at this day that God hath not delt with our fathers as hee hath dealt with vs. And so meant our Lord Iesus Christ when hee sayd to his disciples Matt. 〈…〉 Luke 〈…〉 many kings prophets haue desired to see the things that you see and to heare the thinges that are preached vnto you and yet haue not had their wishe Seeing then that God of his infinite mercie hath vouchsafed to preferre vs before the Patriarkes and prophets according also as it is sayd 1. Pet. 1 1◠that the Prophets serued more for our times than for their owne thereby wee ought to learne to resort vnto him to giue our selues wholy to his doctrine Howbeit if all thinges bee well considered although the matter before rehearsed be very profitable and that the same exhortation be oftentimes made in the holy scripture yet if all the woordes be well weyed Moses meant that God made not his couenant with those that had heard the Lawe at the first giuing of it foorth y t is to say not only with them but also with those that outliued them and succeeded in their place after their decease So to bee shorte Moses intended to shewe here that
away all idols frō among you so now seeing that God hath declared himselfe vnto vs in the person of his onely sonne ◠Tim. 3.16 it is meete that all idolles should downe Wee knowe that the Countrie of Egypt was full fraught with them aboue all the rest of y e world Now then wheras we were plundged in lyes darknesse before had an infinite number of idols all those thinges must melt vanish away when as God telleth vs that hee is the Euerlasting And whereas moreouer he termeth himselfe our God it is to acquaint vs with him that wee may knowe his Maiestie after a louing fashion For if God should speake but onely of his euerlastingnes and of his being we should for y e most part be vtterly abashed True it is y t this were sufficient to condemne all our dotages But yet for all that so it falleth out that wee can not be properly instructed thereby to our owne vse and profite Therefore when God hath once shewed vs that he onely is to be worshipped and honoured then must he also come to vs after a gentle and familiar maner that wee may feele him to bee our father and maister and knowe that his will is to make a couenaunt with vs to the intent that wee should sticke to him This is the thing that is meant by the title that is attributed to him in this text as if he shoulde say I come not onely as the euerlasting to make thee afraide Deut. 4.20 but therewithall I am also thy God I haue chosen thee to my selfe I intend to haue thee for mine heritage Now then wee see howe GOD authorizeth his Lawe to the intent wee should receiue it with all reuerence and lowelinesse and yet therewithal vouchsafeth to make it amiable to the end wee should taste of it and take pleasure to submit our selues to it and suffer our selues to bee ruled by the doctrine therein contained And so to bee short all excuse is bereft vs if wee honour not our God nowe adayes by renouncing all superstitions and all thinges that are contrarie to his seruice Why so Bicause the titles which he attributeth here to him selfe to holde vs in awe ought to drawe vs vnto him When as he speaketh of his souereintie ouer vs and saieth he is our God that ought to make vs to taste his fatherly goodnesse And both of them are contained here Wee see then that there remaineth no more to doe but to hearken to the thinges that are tolde vs in Gods Lawe and to hold our selues simply to the same And that is y e cause why he vpbrayded the people of Israel that they neither loued him nor feared him Mal. 1.6 If I bee thy God and maister where is thy feare And if I bee thy father where is thy loue saieth hee by his Prophet Malachie No doubt but the Prophet hath an eye to the thing that Moses toucheth briefely here For when God nameth himselfe the euerlasting it is to the end we should yeeld him the reuerence that is due to him And whereas he nameth himselfe the God of that people it is to the end to winne them by friendlinesse and to shewe them that seeing he had chosen them it was good reason that they should put themselues wholly into his handes Nowe if it were so vnder the lawe it agreeth much more to vs nowe adayes For although God haue vouchsafed to bee as it were abased in the person of his onely sonne Phil. 2.7 yet notwithstanding he continued still in his glorie and it was no abatement of the highnesse whereof mention is made here The abasing of our Lord Iesus Christ was an infallible euidence of the mercie of our God but yet howsoeuer it were it ought not to make vs to despise him For it was Gods wil to draw vs to his infinite glory by that means to the intent y t we shold worship him seeing he came down after y t fashion vnto vs. Iustly then may he vpbraid vs now adayes that we be vtterly vnexcusable if we doe not both feare him and loue him For he sheweth himself to be both our God and our maister Where then is our feare if we make none account of his commandements but bee so hard hearted at his threatnings as to set light by them and to goe on stil in euill deedes to make but a mocke of it though he shew himselfe to be our iudge and call vs to a reckening Where is the reuerence that we owe to our God For if it were a mortall creature we would stand in more awe of him than we do of the liuing God who hath all superioritie ouer vs. Againe it is not ynough for vs to feare God after a slauish maner as by constraint but our feare must bee matched with loue And for the same cause he nameth himselfe our father Yea and wee haue to note that in shewing himselfe to bee the GOD of Israel vnder that saying he meant to bee our Sauiour also Thou art our GOD sayeth the Prophet Abacuck and wee can not perish Abac. 1.12 Nowe then let vs beare these titles well in minde for they belong to vs that is to say they ought to serue for our instruction at this day 1. Tim. 3.16 when the Maiestie of God is appeared in our Lord Iesus Christ. And herewithall wee must also note what he addeth concerning the fauour that he shewed to his people I haue brought thee saieth he out of the land of Egypt Of a trueth God meant hereby to bind the people of Israel to him most specially aboue al other natiōs And that is the cause why hee maketh expresse mention of their deliuerance Neuerthelesse when God speaketh wee must bethinke vs of all the benefites whereby he hath bound vs to himselfe which are infinite inestimable But yet must we taste of them after our abilitie and apply all our vnderstanding to them and forasmuch as wee see that wee come short wee must straine our selues the more to know at leastwise so much by them as may teach vs to feare and loue our God Doeth God then speake We must first consider that it is he which hath created and fashioned vs and therefore wee bee his Loe here a benefite that is singular ynough alreadie Were there no more but his setting of vs in this worlde and his maintaining of vs here could wee recompence it as wee bee bound to do though euery of vs imployed himselfe to serue him to the vttermost of our power No But yet further when we behold y e recordes of his loue which he giueth vs both aboue and beneath Gen. 1.28 Psal. 8.7 as that he hath made the world for our sakes Gen. 1.26.27 9.6 Heb. 9.15 11.16 1. Pet. 1.4 that he hath ordained and appointed all things to our vse that he hath printed his image in vs to the intent wee should be immortall and that he hath
to the perfection which God calleth vs vnto Thus yee see wherevppon wee must stand that wee may make our profite by this last commandement of the Law And to the end we may take the better heede to it and consider that it is such a doctrine as deserueth well to haue our whole mindes applyed vnto it Rom. 7.9 Act. 22.3 Gal. 1.13 Phil. 3.5.6 let vs beare in minde howe saint Paul saieth that whereas hee â—ad beene counted a great doctor and a wise man and had beene trained vp in Gods lawe from his childhood yet notwithstanding he had beene so blinde that he wist not what Gods Lawe ment vntill hee had beene conuerted and that our Lord Iesus Christ had inlightened him by his Gospel and so made him to knowe wherevnto the Lawe ought to leade vs. Yee see then howe S. Paul had beene brought vp in such sort that he was of great reputation among men howbeit not among the heathen as who should say hee had beene some Philosopher but as one that had beene trayned vp in the Lawe of God And as in respect of his life he protesteth y t he had bin vnblameable before men Yee see then that S. Paul was a holie and a wise man in common account and yet for all that hee is but a sillie beast as in respect of Gods Lawe Why so He saith that he thought himselfe to bee aliue and to haue beene righteous before God not knowing that hee needed the mercy which God offereth to all sinners For hee absteined from whoredome and robberie and such other things and againe he had no euill intentes that any man coulde perceiue or knowe by reason whereof hee thought himselfe to be a righteous man But at the length when God had pitied him hee opened his eyes and made him to vnderstande by this last word Thou shalt not lust Rom. 〈…〉 Loe howe S. Paul began to learne the lawe newe againe whereof he had beene a teacher before S. Paul making profession of the Lawe wherein he had beene brought vp from his tender age saith that vntill such time as he had throughly bethought him of the meaning of this text hee posted ouer it as it had beene vppon burning coales as they say so as he tasted not the strength and power of the lawe ne knewe what sinne was that hee might condemne himselfe and flee to Gods mercie for refuge wherein the hope of our saluation lyeth and ought to bee grounded Seing that S. Paul could not conceiue the meaning of the lawe nor attaine to the right vnderstanding thereof but by this clause let vs determine with our selues to trauell y e earnestlyer in it And sith hee was so blinde all the time of his life vntill his conuersion that he vnderstoode not that saying wee ought to take the better heede of it as I tolde you before For wee be not of better abilitie than hee but God must bee faine to shewe vs by his holy spirite what is ment by this coueting or lusting which is condemned in this place But nowe besides this we haue here another warning which is right necessarie for vs. For the diuel hath labored to couer this commandemeÌ„t after such a sort as Gods intent and meaning might not be knowen but that men might lightly passe ouer all wicked lustes which were seene to be sinne and whereof euery man might haue proofe in himselfe Insomuch that men restreined this worde lust to none other affections than such as import a resolute purpose or full intent but that is contrarie to the plaine meaning of Moses And let vs consider what is come to passe in the Popedome For although the Papistes cannot denie but that to be prouoked and stirred vp to euill desires is a damnable fault and springeth of originall sinne and of the corruption which wee receiue from our father Adam yet notwithstanding they imagine that after baptisme it is no longer sinne though there come a thought into a mans minde to doubt of Gods promises and to grudge and repine against him If a man bee afflicted and his heart riseth against it so as he blameth God of vnrighteousnesse and crueltie that is no sinne say the Papistes And they be not the small fooles that say so but it is a generall resolution in all their diuellish Synagogues or Schooles There is not any synagogue in the Popedome wherein this point is not receiued as an article of the faith namely y t though a man bee moued and prouoked by any wicked lust yet it is no sinne insomuch that if hee bee tempted to murther to poyson to committe whoredome and to doe all the crimes and outrages of the world yet if he do not consent thereto nor assent for those are the two termes that they vse that is to say so they determine not fully vpon the matter to say I will goe through with my wicked intent nor stande vpon it to delight in that wicked affection it is no sinne at all it is but an exercising of our selues in battell whereby wee shewe our selues to bee valiant champions and that sinne ouermastreth vs not Indeed it is true that the faithfull doe well shewe that Gods spirite reigneth in them by their beating backe of such temptations And when they hold themselues in awe and as it were imprison them selues and resist those things because they know they bee contrarie to Gods will and that hee condemneth them it is certaine that thing sheweth that God hath giuen them the vpper hande of sinne and that his power is resident in them and that they be stout champions to fight against Satan but yet doeth it not followe that they bee cleare from all fault and that they can pluck vp sin and fully deliuer themselues from it as though there were not any spot or blemish more in them Alas we come farre short of that For surely on the one side wee haue cause to praise God for giuing vs the grace by his holie spirite to ouercome all wicked affections But yet must wee sigh with all humilitie acknowledging our selues to be weake on our part and that if he pitied vs not we haue such a wicked minde alredy in vs as prouoketh his vengeance against vs so as we shoulde well deserue to be vtterly destroied at his hande Moreouer it was requisite that God should discouer the shame of the popedome and shewe that the greatest clarks there are duller witted than the sillie Infidels that neuer hard one word of holy scripture Why so For we must take that which is written in the Law It is saide that the whole summe of the lawe is that wee shoulde loue God with all our heart with al our soule 〈◊〉 6.5 〈…〉 22.37 with all our minde and with all our powers If it had beene saide Thou shalt loue GOD with all thy heart very well a man might haue concluded that it is no sinne vnlesse thewil doe fully resolue vpon it and purpose it For
must haue the whol dominion of thee so as he possesse not only thy heart but also all thy senses And for the second point wee must learne to condemne our selues that we may glorifie God in cōfessing our selues to bee all giltie and that if hee call vs to a reckening we be all vndone and cast away if he vse rigor against vs. To that point must wee come or else we shall neuer profite in Gods Lawe as wee shoulde doe But here it might bee demaunded seeing that God knoweth mens frailtie why hee doth not either strengthen them better or else make a Lawe that were lesse straite and seuere For it should seeme that God ment to oppresse vs when he forbiddeth wicked lustes and thinks it not ynough for vs to yeld him obediēce in our willes without adding of the other worde And that is the cause why scoffers say that God ment to mocke men in his lawe and intended as yee would say to forbidde men to scratch when hee made them to itch But wee must come to the cursednes that is in our selues namely that wee haue neither thought nor affectiō in vs as I said afore but the same is disobedient to Gods righteousnesse Therefore let vs not wonder though there be such a battle betwene Gods law mens lusts For why when we haue throughly serched what is in vs we shall find nothing there but vtter corruptiō and damnable vice for we cannot conceiue so much as one thought which tēdeth not to euill Forasmuch as it is so beholde God giueth vs here a perfect rule of all goodnes and righteousnes Needes therefore must there rise vp as it were a thundering and the fire water must needes shewe their contrarie workings Nowe there is lesse agreement betweene mans nature and Gods righteousnes than is betwixt fire and water Therefore let vs not thinke it straunge that God doth so represse all our lusts And when we heare the blasphemies which the scoffers that I spake of doe spew out let vs abhor them as monsters For insteade of glorifying God for his righteousnes they come dashing against him like wild and mad beasts Thus much concerning this point of the frailtie of men Nowe although it be such yet is it not to bee marueiled at that God hath condemned it in his law Why so For in ordering of our life and in shewing vs howe we should walke God respecteth not what we be able to doe nor y e measure of our strength but what duety we owe to him what righteousnesse is although it be not to be foūd in vs. We be Gods creatures and ought we not then to giue our selues wholly to his seruice Yes certainly That is a peremptory reason And men may well grunt at it but yet shall they alwayes finde proofe in themselues that forasmuch as they belong to GOD they ought to dedicate all their senses all their affections and all that euer is in them both in bodie and soule vnto him Howbeit let vs mark well herewithall that wee cannot discharge our selues thereof and what is the cause thereof bu◠our owne naughtinesse And we take that from Adam That followeth not For although wee bee helde in bondage vnder sinne and this bondage hindereth vs from wel doing and driueth vs to all euill yet howsoeuer wee fare the roote of it is in our selues and euery man shall feele himselfe blame worthie so as wee shall not neede to say that wee bee driuen by any other force but euerie man is caried and driuen to it by his owne lust Iam. 1.14 And so is there no more excuse for vs. Whereby it appeareth that it is not for vs to measure Gods Lawe by our owne power and abilities Why so As I sayde afore GOD respecteth not what wee can doe nor what our abilitie can brouk but he respecteth wherein wee bee bounde vnto him and hee hath an eye to the perfection that is without vs. That is the thing which wee haue to marke And it is the thing that beguyleth the Papistes For they haue this principle among them That Gods Lawe is not vnpossible to men It is a wonder that they should bee so straught and that the diuell shoulde bewitch them after that fashion For it is most euident and apparant doctrine throughout the whole Scripture that men shall alwayes bee condemned by the Lawe and that they must bee fayne to flee for refuge to Gods onely mercie Gal. 3.10 When Saint Paule goes about to prooue that all men are cursed for as much as all men are sinners and that there is not so much as one righteous man what argument vseth he He alledgeth this text of Moses Cursed are all they that perfourme not the whole contentes of the Lawe Deut. 27.26 Nowe at the first blush it shoulde seeme that Saint Paule reasoneth amisse and that the sayde allegation is impertinent Well then it is sayde that all such as transgresse Gods Lawe are cursed but yet it followeth not therefore that all mankinde is accursed For if a man keepe the lawe and discharge his duetie in so dooing hee is exempted from the sentence of condemnation Some then there are to bee founde that haue perfourmed the lawe and therefore all are not accursed Yes But Saint Paule presupposeth that the lawe is vnpossible And if he should not presuppose that he had spoken as a witlesse and vnreasonable man Therefore we see that the Papistes haue taken a grounde that is cleane contrarie to Gods spirit and surely hee besotteth them in such wise as they knowe not the verye Apsie of the Christian faith and Religion So then let vs marke well that when wee treate of Gods lawe wee must not measure it by our abilitie nor looke what wee can doe but wee must looke what wee owe vnto God Yea but saye they not so howe shall wee doe then For to their seeming all the worlde shoulde bee damned It is true and so is it meete that it shoulde bee that is to wit that wee shoulde all be damned if wee will not haue saluation in Iesus Christ. For howe shall wee seeke Gods grace vnlesse wee thinke wee haue neede of it Men will not begge by their good willes So long as we thinke our selues to haue any rightuousnesse of our owne wee will not passe to seeke any else where than in our selues Therefore it behooueth vs to bee vtterly ridde of it and to feele Gods wrath and death lying heauie vppon vs for without that wee will neuer vouchsafe to submit our selues to God to obtaine mercie But this deserueth to bee layde foorth more at large Therefore let vs beare well in minde first of all that when wee feele any sinfull thought in vs and our lustes doe tickle vs vnto euill we be guiltie before God But here it might bee demaunded how then If a man doe but conceiue a thought so as he not onely hath no will to abyde by it but also mislyketh of it euen before
the whole worlde and men giue themselues whollie vnto him Immediatly herevppon Moses addeth that which he had said afore namely to the end that their dayes might bee prolonged and that God might make the people to prosper according as he had promised to their fathers to giue them a land that flowed with milke and honnie I haue declared alreadie heretofore what Moses ment by this saying that is to wit that although God might at one worde haue compelled vs to serue him yet notwithstanding he vseth a more louing kinde of dealing towards vs which is that hee promiseth vs rewarde for seruing of him not that our workes deserue aught or that hee is any whit bounde vnto vs but that his benefiting of vs after that sort is to the end that we shoulde be the better allured to serue him the more earnestly For is it not too shamefull a thanklesnesse that when wee heare howe God bindeth himselfe to vs after that maner of his owne accorde and vouchsafeth to set rewarde before vs is it not say I too great a shame and vnthankfulnesse if we giue not our selues wholly to his seruice Wee bee his and whatsoeuer we can doe wee be beholden to him for it Luke 17.7 as our Lord Iesus Christ speaketh thereof Howe say you saieth hee tell mee if a man haue a seruant or rather a slaue whom he may put to toyle like an Oxe or a horse and the same haue done him some seruice will his master rise from the table to serue him at his turne No for whatsoeuer a man doeth that is in bondage hee oweth it to him that hath the superioritie ouer him So owe you all thinges to God saith Christ and God oweth you nothing Yet notwithstanding God binding himselfe of his owne free good will promiseth that if wee serue him wee shal be well recompensed and not lose our labour To what purpose doth hee so euen to breake our hearts for as I saide afore we bee too churlish if wee bee not wholly inflamed to serue God when wee see that he of his owne free goodnesse vouchsafeth to beheight vs rewarde whereof we be not worthie And herewithall let vs marke also that if God had couenanted a thousande times with vs to rewarde our workes yet coulde wee so little say that hee owed vs any thing as hee might rather curse and abhorre vs. For which of vs performeth his Law as we ought to do If wee doe one point we faile in a hundred and when we thinke we do the thinges that God commandeth vs in his Lawe we do but drag our legges and there is alwayes much imperfection in vs so as wee can neuer runne as were requisite therefore wee should be cursed and damned if God listed to iudge vs with rigour Then is it not for men to vaunt thēselues in this behalfe of the obteining of any rewarde for desertes sake or to boast of their workes But rather they must vnderstand that all the promises which God hath giuen in his Law import a condition and therefore that they should not boote vs at all because none of vs dischargeth his dutie if God did not accept vs beare with vs of his own mere goodnes And hereby we see how mad the papists are to boast of their merites so as it seemeth to them that they haue to bargaine with God and thereupon enter boldly into account with him through deuilish malapeartnes bearing themselues in hand that God is greatly bounde vnto them And for what maner of dealinges They alleage their satisfactions their workes and their merites And where shall a man finde these merites O say they we haue done this and that and therefore we neede not sticke to enter into account with God But on the contrary parte God requireth here that we shoulde serue him throughly in all respectes which thing we can not do as we haue seene heeretofore and as is declared in many other places Ro. 7.14.18 For lette all the worlde examine themselues and see if euer there were anie one that performed the Lawe Nay so farre off is that to be found that there is none which may protest that he hath done the hundreth parte of it Therefore all must needes confesse themselues to bee accursed Besides this euen in that little portion which men can bring howe small so euer it be there is alwayes some default and blot by reason whereof God might well refuse it and abhorre it Nowe then let men continue confounded in their shame and confesse themselues to be all faultie before God And let vs note that this promise can not be performed vnlesse God beare with vs and respecte not the great number of infirmities and vices that are in vs Psal. 32.1.2 but bury them through his mercy Our workes then are receiued at Gods hande inasmuch as he respecteth not what they be but accepteth them as good and holy through the power of the death and passion of our Lorde Iesus Christ. And although there be euer som blemish and blot in them yea and that God could finde euen some filthinesse in them if it were not blotted out by the bloud of Iesus Christ yet doth he accept vs by that meane and not otherwise Wherefore let vs learne to glorie in Gods meere mercie and not to boast of any deseruings And yet therewithall let vs not cease to steppe vppe with the better courage to serue him when wee see that he vouchsafeth to drawe vs so vnto him and to winne vs by such gentlenesse Verily Moses sheweth that all that euer God promiseth to his people for keeping of his Law springeth from the same fountaine rather than from any bond And that is it which he meaneth by saying As God promised to thy Fathers As if he should say my friendes serue God and hee will be good maister vnto you and thinke not that ye shall haue lost your time when yee shall haue kept his Lawe for ye shall haue the large rewarde that is behighted you But yet for all that consider from whence the same commeth The fountaine thereof sayth he is that before yee were borne into the worlde God promised your fathers to bring them into a lande that floweth with milke and honnie Moses by bringing the people thus backe to the promise that had beene made to the Patriarkes sheweth sufficiently that God promised not any thing anewe but onely that he performeth the thing that hee had promised afore And why so Was it for that hee was bounde to them which were not yet borne into the worlde Deut 〈…〉 No but because he loued their fathers as is saide heretofore It is true that heere Moses sheweth that the people should be partakers of that promise so they kept Gods Lawe But what for that Yet behoued it them to come backe still to this point that men are vtterly vndone if they set themselues against God and that if they alledge any worthines they shall abide still in
labours are not lost before him but are made account of and redound to our benefit Nowe then we see what is y e meaning of these wordes where Moses sheweth the people that y e Lande had bin promised to their forefathers by othe before they whom he speaketh to were borne Now for a conclusion let vs come to this saying That thou maiest driue out all thine enemies before thee Herein Moses doth the people to wit that no let can hinder them from possessing the land so they serue their God True it is that the land of Chanaan had people in it at that time to keepe possession of it we perceiue how y e spies brought word y t they were Giantes and such as would haue swallowed vp the people of God It shold seeme therfore to haue bin impossible for thē to haue set foote within y e land But God told them y t although his people were barred from al enterance to mans vnderstanding yet would he open them the way by his infinite power so they inclined to serue him Now remaineth that wee apply this to our own vse First of all let vs mark that whensoeuer God calleth vs to his seruice his promising of reward vnto vs not onely in this transitorie lyfe but also in the kingdome of heauen is not to puffe vs vp with selfweening or to make vs to beleeue that wee haue deserued aught but onely to quicken vp our slouthfulnesse and bicause wee bee so lasie in seruing him his intent is to spurre vs forewarde by that meanes Therefore let vs take courage and seeing wee loose not our labour in imploying our selues in Gods seruice let vs goe to it diligently and lustily And whereas he behighteth vs reward let vs assure our selues it is not bicause our workes deserue it Rom. 3.20 Eph 2.9 but bicause that he of his own infinite goodnesse taketh them in good woorth and giueth that tytle vnto them Let that serue for one poynt And let vs marke heerewithall that whereas God calleth vs to his inheritance although he doe it freely yet is it with condition that wee behaue our selues as trew children towards him Eph. 1.4.5.6 2.10 and consider that hee calleth vs vnto holynesse And in deede the very ende why hee calleth vs to bee his people and of his flocke is not that he will haue vs to be intangled and held backe still in this worlde but to sanctifie our selues vnto him that wee may liue holily vnder his obedience for as much as he hath washed and clensed vs by the blood of our Lorde Iesus Christe And Gods calling of vs thereunto is not for our woorkes sakes but for his owne mercie Now if vnder colour heereof wee will needes stand facing with him I haue tould you already what will come of it Therefore let vs haue regard to marche the thinges together which are inseparable that is to wit the free goodnesse of our God and the condition thereunto annexed which is that hee be serued and honored at our handes And besides this although wee see neuer so great lettes which may seeme to barre vs from all entraunce into the kingdome of heauen and that wee be cast vp heere for a pray vnto Sathan and we haue so many enemies that our life is as it weere in hazarde euery minute of an houre yet let vs not cease to hope and to beleeue that our Lorde will keepe vs safe and sure Psal. 8 5.10 if wee walke in his feare Then let vs not passe for all the worlde Although it seeme that all thinges should be turned vpsidowne yet let not all the troubles and incōberances which we see in the world stoppe vs frō going through to the end but let vs reason thus with our selues who is he that hath taken vs into his keeping Is it not our God Is it not he which hath promised vs the inheritaunce of the kingdome of heauen Yes Then is it his office to holde vs by strong hande True it is that wee on our part are feeble but yet his onely power will bee ynough to strengthen vs. True it is that we be inuironed with many enemies but yet our God is a good shield 2. Sa. 〈…〉 he wil be an inuincible fortresse for vs so wee put our trust in him We haue his promise that hee will neuer fayle vs. Thus yee see that God hauing once begun the worke of our saluation will goe through with it in suche sorte Phil. 〈…〉 as wee may glory that his calling of vs vnto him is not in vaine nor to disappoint vs of our hope wherein hee will haue vs to continue vnto the ende Now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him that whereas heeretofore we haue abused his power and might too much we may hensefoorth be more diligent in practising his iudgementes and corrections and so make our commodity of them as the warninges which hee hath giuen vs may neuer out of our remembraunce and that as long as it shal please him to maintaine vs in prosperytie and quiet we may be watchfull and stand vpon our garde so as wee turne not from the right way ne tary till he powre out his vengeance vpon vs but indeuour to preuent it as we bee warned to doe and also that in al our lyfe we may continually so repent vs of our sinnes as we may still trauell the better towardes him vntill hee haue gathered vs fully to himselfe to frame vs to the perfection of the righteousnesse whereunto wee tend as nowe That it may please him to graunt this grace not onely to vs but also to all people and nations of the earth c. On Wednesday the last of Iuly 1555. The L. Sermon which is the sixth vpon the sixth Chapter 20 When thy child asketh thee in time to come saying What are these testimonies Ordinaunces and lawes which the Lorde our God hath commaunded you 21 Then shalt thou say to thy chyld Wee were Pharaose bondfolke in Egypt but the Lord brought vs out of Egypt with a mightie hand 22 And the Lord wrought signes and miracles great and euill vppon Egypt and vpon Pharao and all his house before our eyes 23 And brought vs out thence to bring vs in hither and to giue vs the land which he had sworne to our fathers 24 And the Lorde commaunded vs to keepe all these ordinaunces and to feare the Lorde our God that wee might alwayes prosper and liue as wee doe this day 25 And it shall bee counted vnto vs for righteousnesse if wee keepe and doe all these commaundementes before the Lorde our God as he hath commaunded vs. HEere wee haue two reasons to marke why Moses commaundeth that such as were to come after that time should be tolde why God gaue his Lawe to the Iewes and why he woulde haue them gouerned after that maner The one is that it is good reason that Gods
hell in the person of his sonne Col. 1.13.14 Let vs vnderstand then that wee bee baptised with this condition to giue our selues wholy to our God lyke as when Saint Paule treateth thereof chiefely in the first to the Ephesians he sayth that God hauing chosen vs before the creation of the world to bee his children Eph. 1.5.6.12 hath also made vs partakers of the saluation that was purchased for vs by our Lord Iesus Christ to the end that wee shoulde glorifie him which hath shewed himselfe so bountifull towardes vs and vsed such mercie As often then as we remember Gods benefites and specially his voutsafing to call vs to the knowledge of his trueth Let vs ad this namely that it is to the end that our life should bee wholy dedicated to his honor and seruice or else we doe what wee can to ouerthrowe Gods adoption and wee labor to disanull it vtterly lyke as on the contrary part it is sayd that our calling is warranted by our walking in holynesse of lyfe for after that maner doth Saint Peter speake of it 2 Pet. 1.10 Finally Moses addeth It shall bee imputed to thee for righteousnesse afore God if thou keepe his commaundementes as hee hath appoynted thee In these wordes hee doth men to wit that if they bee desirous to bee allowed of God and that he should accept their seruice they must not bring any of their owne inuentions but bee contented to doe simply whatsoeuer Gods worde afordeth and whatsoeuer is conteined there That is the meaning of Moses And whereas he sayth that the keeping of the commandements which God hath ordeyned shall beee imputed to men for righteousnesse before God it is all one as if hee should say my friendes tell your children that if they swarue from Gods word conteined in his Lawe and turne away after their owne fancies to doe what seemeth good to themselues God will reiect it euery whit and it shal be but as dung before him For why Hee alloweth obedience aboue all thinges He intendeth not to giue mee leaue to deuise and inuent newe Lawes but hee will haue them to be contented with that pure rule of his Law in such sorte as hee hath giuen it Therefore looke not that God should accept you or allowe any of all your doinges for righteousnesse vnlesse it be conformable to his doctrine For although men would faine haue things to passe in account which they themselues like of yet wil God crosse them out euery one For why Their traueling is in vaine vnlesse they can say Lord we haue folowed the way wherin thou diddest set vs. For so sayeth he by his Prophet Esay Who hath required these thinges at your hand faith he When the Hypocrites make their brags and thinke themselues wel dischardged in being willing to serue God after their owne fancie there needeth no more but this answer to disproue all their doings who required these thinges a◠your hands As if he shoulde say let him that did set you a worke pay you for as for me I will none of you I disclaime ye ye haue nothing to doe with me seeing ye haue not serued me obediently which is the principal seruice y t I require And that is the cause also why S. Paul speaking of mens inuentions Col. ◠◠addeth no more but this that they be mennes doctrines True it is that they shall haue some faire colour and some likelihoode of religion yea and there will seeme to bee in them a perfection of all holynesse but what for that Seeing they proceed from 〈◊〉 they be no better than flat mockery And it is purposely said Thy righteousnesse before God Why so To the intent that menne should no more beguile themselues in their owne opinion as they be wont to do by hardning their harts when other men sooth them or by standing in their owne conceites For then they beare themselues on hand that God hath no more authoritie to condemne them but that the fond opinion which they haue conceiued shal be as a blocke to cast in his way To the intent therefore that men should not yeelde to their owne imaginations and to the thinges which they surmise to bee good Moses sayth here my friendes what shall yee winne by deeming it to bee righteousnesse to doe as the heathen doe and to intangle you selues in their superstitions For though the world lyke well of you for so doing yet must ye come to an after-reckoning before the heauenly Iudge for men bee not competent iudges to giue sentence of that matter And therefore to bee short yee had neede to looke about you how God will accept your doinges And hee telleth you that he wil not be subiect to mens willes nor be so plyable as to say shal this be accounted good Then must I agree to it No no hee will continue alwayes lyke himselfe 〈…〉 Therefore holde yee to that which hee commaundeth for his worde must bee your whole wisedome while the world foadeth it selfe with it owne inuentions Thus yee see what is meant by these wordes where Moses sayth it shall be counted to you for righteousnesse before God if yee keepe the commaundementes which hee hath appoynted But yet by the way here might bee made a question For it should seeme that God sendeth men to their owne deseruinges to bee iustified by them Rom. 3.27 And on the otherside S. Paul auoucheth that wee bee iustified by faith that is to say that wee bee accepted for righteous before GOD through his onely free goodnesse forasmuch as hee accepteth vs in our Lorde Iesus Christ. For it is written that Abraham beleeued God Gen. 15.6 Rom. 4.22 and it was reckoned to him for righteousnesse But here Moses sayth that the keeping of the Lawe is imputed for righteousnesse It seemeth then that men are able to purchase saluation by their owne workes and so by that meanes are not indaungered vnto God But wee haue two thinges to note here The first is that whereas it is sayd that the keeping of the Lawe is righteousnesse before GOD it is not meant thereby that men can become righteous by their owne workes for then must they fulfill the lawe throughout in all poyntes But now was there euer any creature found that discharged himself to God-ward No. Rom. 3.10 Yee see then that wee be all damned and so bee quite berest of the righteousnesse that was giuen by the Lawe Wherefore let vs learne that the Lawe could well iustify vs before God if wee could keepe it from poynt to poynt without any fayling Leuit. 18.5 Ezech. 20.11 Rom. 10.5 Gal. 3.12 For it is written hee that doth these thinges shall liue in them If a man say I coulde so order his lyfe as hee might make his boast that hee had fully performed all that GOD hath commaunded him hee shoulde be righteous And why For God which cannot lye hath made vs a promise that hee
will accept our workes for righteousnesse so wee fayle not in the performance of any poynt of his Law But now is there not any man that dischargeth himselfe so much as of any one poynt Ro. 3.10.19 Gal. 3.10 Therefore are we all transgressors of the Lawe and consequently wee bee all accursed And wee must not imagine that it deserueth to bee allowed when wee haue done but some peece of that which GOD commaundeth No for hee that misseth in any one poynt Rome â— 2.10 is guiltie before God and there remaineth nothing for him but death and cursednesse For it is written that whosoeuer performeth not all the thinges that are conteined in this booke â—eut 27.26 shall be accursed Now then let vs learne that whereas the keeping of the Lawe might bee imputed to vs for righteousnesse if it could bee found in vs wee bee vtterly depriued and bereft thereof And why For there is not that man which traÌ„sgresseth not the Lawe in some poynt or other nay not onely in some one poynt but in all poyntes throughout when wee haue caste vp our account For wee neuer serue GOD with all our heart with all our soule and with all our strength as hath bin sayd heeretofore And euen when wee doe any good woorkes to outward appearance there is alwayes some coldenesse some slothfulnesse or some one thing or other mingled with them to hinder vs. And therefore the worke is still faultie Thus wee cease not to breake Gods Lawe in all pointes so as wee must needes yeelde our selues guiltie coÌ„fessing that if God listed to iudge vs rigorously hee shoulde needes reiect vs. Now wee see that although the Lawe conteine the true rule of righteousnesse yet can it not make vs righteous because of the weakenesse of our fleshe as sayth Saint Paul in the seuenth to the Romans Rom. 7.14 It remaineth now to knowe in what sense that is spoken For it seemeth to be to no purpose that God should promise to accept theÌ„ for righteous which keepe his lawe and yet notwithstanding that all of vs shoulde bee bereft thereof Howbeit wee must marke Rom. 3.24 that there is a refuge giuen vs which is to resort to the forgiuenesse of our sinnes which is graunted vs in our Lorde Iesus Christ. Therefore when we haue acknowledged our selues to bee vtterly forlorne and damned in our owne nature and thereupon repayre to our Lord Iesus Christ sewing to bee partakers of his righteousnesse and to bee iustifyed by vertue of the obedience which hee yeelded to God his father then GOD not onely receiueth vs to mercy and couereth vs with the perfection that is in our Lorde Iesus Christ as with a cloake to the intent wee shoulde obtaine saluation but also taketh our workes in good woorth And although wee performe not the Lawe but come loytering aloofe after it so as there is great store of vices in vs wherewith our workes are blemished yet notwithstanding GOD accepteth them and promiseth that we shall not loose our labor insomuch that our workes shall be taken for righteous before him Albeit that they bee worthie to bee taken for starke filth because there is alwayes somewhat in them that God may condemne yet this keeping of the Law which we performe vnperfect as it is shall not faile to bee taken for righteousnesse The reason is because Iesus Christ supplyeth our default Then doth not our righteousnesse consist in the worthynesse of our owne workes Iohn 1.16 Eph. 1.4 Rom. 3.20 Eph. 2.9.10 but inasmuch as they bee sanctifyed in the name of Gods son forasmuch as we be his meÌ„bers both they we be admitted for righteous because of the obedieÌ„ce which hee yeelded vnto God And that obedience is communicated vnto vs as if it were our owne Thus yee see how the promises that are made vnto vs doe assure vs that God will accept the thinges for righteousnesse which we doe in indeuouring to serue him For such promises are not vaine nor frutelesse so our Lord Iesus Christ bee or mediator and performe that which wanteth on our behalfe For without that all the lawe will serue vs to none other purpose but to condemne vs as hath bin shewed afore Moreouer let vs marke for the second point that although the people had kept the Lawe of GOD yet euen the very performance thereof of was a record vnto them that it stoode them in hand to bee iustifyed by mercie and grace and not by their owne merites For their sacrificing was a kind of protesting that they were worthie of death Hebr. 10.3 There was neuer any beast slayne vnder the lawe but the same was an autenticall record that men deserued to bee damned at Gods hand And thereby it behoued the faithfull to bee put in minde to resort vnto God and that with such humilitie as they sought their lyfe elsewhere than in themselues In lyke case was it with their washings and with all the rest of their ceremonies The hauing of light in the Temple was to shew that men are starke blind in themselues and their hauing of the holy Lampes and the oyle that God had ordeined for the same and their anointinges and such other thinges ought to haue made the people to consider thus with themselues there is neyther vnderstanding grace vertue nor any thing else in our wit but wee must bee faine to borrowe all thinges of the redeemer that was promised to our fathers and of Gods spirit who is the fountaine and fulnesse of all good thinges Eph. 4.7 So then the keeping of the lawe sent the people backe to the grace of our Lord Iesus Christ and serued for nothing lesse than to hold them still to those shadowes to put their trust in them Lykewise at this day sith wee vnderstand well which is the right keeping of Gods lawe wee see well enough that it is not for vs to presume vppon our owne deseruinges as these mad papistes doe who vphold that they become righteous by keeping of the Lawe They bee so caryed away with that opinion that they think not any more of Gods grace neither doe they perceiue that the Lawe was giuen to holde men conuicted to driue them to come before their Iudge as wretched offenders to sewe for grace They thinke not of that Againe they haue the terme Merit or Desert which they vse like a drunken man that can discerne nothing because he is ouersotted and hath his eyes bleared euen so play these wretched vnbeleeuers But we for our part knowe that we haue to thanke our God for his infinite goodnesse in making vs to vnderstand that the true keeping of the lawe is for men to condemne themselues by it and to take knowledge that they haue nothing in them but vtter frowardnesse and that they must be faine to resorte vnto God and to betake themselues wholy to his mercy And forasmuch as there is none other meane but Iesus Christ they must get them
thither and know that God will bee neither father nor Sauiour vnto them but by accepting them in the person of him in whome hee auoweth all his delight to bee Mat. 3. 〈…〉 17.5 〈…〉 Eph. 〈…〉 Thus the thinges which wee haue to remember vpon this text are first that if we will haue God to allow of our lyfe wee must not doe what wee thinke good of our selues but simply follow that which is commaunded vs in his Lawe Howbeit forasmuch as it is promised vs that wee shall bee taken for righteous before him if wee keepe his Lawe and yet notwithstanding all of vs are traÌ„sgressors of y e law so as our whole lyfe condeÌ„neth vs there is none of vs but hee may iudge by y e Rom. 〈…〉 heartbitings of his owne conscience that wee bee full of sinnes and offences we must flee to y e forementioned refuge which is to beseech God to iustifye vs of his owne free mercie And besides this when wee bee once graffed into the body of our Lorde Iesus Christ let vs not doubt but hee will make vs partakers of the fruite of his death and passion Ro. 〈…〉 so that although our workes be sinfull yet God will admit them for righteous But yet that proceedeth of his free goodnesse and not of any desert of ours Finally forasmuch as wee knowe that the best workes which wee can doe are worthie to bee condemned let vs looke well to it that wee presume not of our selues not of our owne vertues but let vs go and submit our selues with all humilitie to our God 1. P 〈…〉 praying him to worke so in vs by his holy spirit as hee make the death and passion of his sonne auaileable whereby the euerlasting saluation is purchased for vs. And now let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to voutsafe to print his Law in such wise in our heartes as wee may bee able to keepe it not of our owne power and motion but by the guiding of his holy spirit and that therewithall it may please him to beare with vs in our infirmities vntill hee haue rid vs quite cleane of al our sinnes taken vs vp into the euerlasting kingdome which hee hath promised vs. And so let vs all say A mighty God c. On Thursday the first of August 1555. The Lj Sermon which is the first vppon the seuenth Chapter WHen the Lord thy God shal haue brought thee into the Land whither thou goest to possesse it and shall haue cast out manie Nations before thee namelie the Hethites the Gergesites the Amorrhytes the Chananites the Pherezites the Heuites and the Iebusites seuen Nations moe in number and stronger than thy selfe 2 And when the Lord thy God shal haue deliuered them before thee thou shalt smite them and roote them out and thou shalt make no couenant with them nor shewe them any fauour 3 Thou shalt not alye thy self with them by mariage thou shalt not giue thy dawghter to their sonnes nor take their dawghter for thy sonne 4 For shee would make thy sonne to go away from mee to serue other Gods and the Lordes wrath would kindle against you and destroy thee suddenly IT shoulde seeme at y e â—irst sight that y e commaÌ„dement which is giuen here to y e Iewes was very straÌ„ge For they be charged to dispatch all their enemies and to put them to death euerychone yea euen the young children and all without sparing any of them and it is God that speaketh it But wee know that when he intendeth to exhort vs to mildnesse and mercy hee alledgeth his own example Ye shal reseÌ„ble your heauenly father sayth our Lord Iesus Christ Matt. 5.45 who causeth his daysunne to rise both vppon good and bad and therefore doe good to such as are not worthie of it Seeing that GOD hath not a better reason to perswade vs to shewe mercy than by shewing vs what he himselfe doth it seemeth not in any wise conuenient that he should prouoke vs vnto crueltie For when hee sayth ye shall kill all yee shall leaue nothing euen the young babes shall passe vnder the edge of the sworde what is to be sayd to it but that GOD had no pitie nor kindeheartednesse in that behalfe But although it seeme so to vs yet let vs learne to glorify him knowing that the greatest rigor which is in him is rightful faultlesse yea eueÌ„ although the reason thereof be not manifest vnto vs. And hereby let vs learne to beware y t we be not so bold as to iudge of God or of his doings after our own wit imagination For as soon as a thing seemeth good vnto vs wee take it to bee so in deede and on the contrary part if wee fall to iudging of Gods ordinances at aduenture deeme them to bee euill because wee perceiue not the reason of them where is our obedience Wherefore let vs learne to humble our selues in such wise that if the thinges which God sayth doe not sitly agree with our vnderstanding yet neuerthelesse wee receiue them with all submission and reuereÌ„ce acknowledging that as there is nothing but all wisedome and righteousnesse in him so it becommeth vs to yeeld to his good pleasure and to confesse that whatsoeuer he ordeyneth is the souereine righteousnesse Againe to the end that the thing which is set downe here may not seeme straunge wee must marke what maner of people they were of whom mention is made here It is sayd Thou shalt destroy the people whom I will deliuer into thy hand Now if it be demaunded whereof it came that God would haue none of them reserued Let vs haue an eye to that which had bin spoken foure hundred yeeres afore namely The wickednesse of the Amorrhites is not yet come to his full ripenesse Gen. 15.16 In the time of Abraham these people were so malicious and spitefull in vexing that holy patriarke as they refused euen to let him haue water GeÌ„ 21.25.30 Not that hee went about to borrowe any out of their pondes and fountaines but that they wold not suffer him to injoy the welles that hee himselfe had digged in the desert places He did no wrong to any man and yet they were so cruell that they would not suffer him to drinke of the water which hee had gotten by his owne skill and trauell He was hunted from place to place and yet hee had not done any man wroÌ„g Againe all the countrie was ful of the contempt of God all was full of wickednesse robberie whoredome and all maner of vncleanesse To bee short God seemed to bee asleepe in that hee punished not those nations which were so giuen ouer to all vngodlynesse and outrage And if they that grudge at this text had liued in those dayes they would haue sayd how now God promiseth to doe iustice and to take vengeance vppon all the despisers of his maiestie
aboue all nations and there shall not bee either male or female barren among you or among thy Cattell 15 The Lord will take from thee all diseases and all the euill plagues of Egypt which thou hast knowen Hee will not lay them vpon thee but vpon all those that hate thee WE see here againe the thing that hath bin treated of alredy heretofore namely that God indeuoreth to drawe vs to him by gentlenesse It were enough for him to shew vs his will howbeit forasmuch as our nature draweth the cleane cōtrary way he setteth his promises afore vs to win vs withall to prouoke vs to serue him the better Therefore whensoeuer God promiseth to blesse vs to mak vs to prosper so we serue him thereby we be put in minde of y e singular goodnesse loue which he beareth towardes vs. For is he bound to doe it Nay ought not euery of vs to streine our selues yea euē aboue our power to serue him Are we not bounde thereto by nature Yes and therefore let vs marke well that whereas God voutsafeth to tel vs that if we serue him he will be fauorable and mercifull vnto vs his so dooing proceedeth of his own meere freegoodnesse And if that moue vs not the worlde may see what our vnthankfulnesse is But yet by the way let vs marke well y t his promises should stand vs in no stead if our Lord supplyed not our defaults I mean euen whē we be best minded to serue him for else should we come farre short of y e perfection y t is required of vs. All his promises then should nothing boote vs if he did not beare with vs and so is he faine to vse dubble grace towardes vs. Howbeit to y e intent y t things may be the better vnderstoode let vs see first of all how it may agree y t God should blesse vs of his owne free goodnesse make vs to prosper yet notwithstanding match it with this condition y t we serue honor him For at the first sight there seemeth to be some disagreement in it If God loue vs without respect of our deseruinges there ought to be no iffes nor conditions in the matter But he putteth them to it as we see in this text yea all the whole scripture is full of the same doctrine 〈◊〉 19.29 Rom. 2.6 Apo. 14. namely that God recompenceth euery man as they shall haue serued him How can it thē be that God should both haue respect of our life also loue vs of his owne free mercy Let vs marke well the wordes that Moses vseth here For he sayth that God will performe his couenant and mercy according as he hath promised if he be honored and serued In saying that God will performe his couenant and mercie he sheweth v◠well that we must not begin at our owne seruice as though we would bring any thing vnto God to moue him to loue vs For whereupon is his couenant grounded Euen vppon his mercie Now thē let vs see what his mercie is whereto it ought to be referred First of all it is his chosing of vs. Although wee be vttterly froward deserue to be shaken off at his hand yet doth he take vs into his fauor Thus is it already a great and inestimable mercie that although God find vs lost and damned creatures yet he vouchsafeth to take vs for his people aduauncing vs to such dignitie as to be of his houshold and Church Now when he hath so begun he must be faine to hold out still that is to say he must be faine to like well of vs continually by reason of the same free fauor which he beareth vs and all for our Lorde Iesus Christes sake So then God maintaineth his mercy towards vs bycause he pitieth our wretchednesse and miserie And although we be not worthie to be receiued yet doeth he accept vs. And wherefore Because he loueth vs in the person of his only son Eph. 1.6 But there is yet more that is to wit y t he vseth mercy towards vs in bearing with our imperfections and by that meanes accepteth our seruice so that although it be faultie and haue always some blemish in it yet notwithstanding he admitteth it of his owne goodnesse Now we see what the couenant importeth which Moses speaketh of here namely that first and foremost God receiueth vs to mercye euen without finding any thing but vtter cursednesse in vs. And secondly that he continueth his fauour towards vs for loue of his only son notwithstanding y t he might find iust cause in vs to shake vs off and to hate vs. And thirdly that he accepteth our workes taketh them for good so as although they be as ye would say but halfe done and haue alwayes some faulte mingled with them yet notwithstanding he ceaseth not to admit them as if they were righteous and sound and all by vertue of the said couenaunt as I saide afore Now then we see it is no incōuenience y t God should blesse vs and make vs to prosper when wee haue serued him and yet notwithstanding that his louing of vs should bee not for any woorthinesse or desertes of ours but for his owne free goodnesse sake without any other reason that wee can alledge than that he hath chosen vs and made vs partakers of the righteousnesse that is in our Lord Iesus Christ that thereby all our filthinesse may be couered and hidden But as soone as the ignoraunt sort doe heare of the woord Condition they beare themselues in hand that God maketh some payment that when he sheweth vs any fauour he doth it in recompence of our desertes And by that meanes the wretched Papists doe blind themselues with vain presumption quite ouerthrow thēselues by perking vp after that fashion against God therefore they must at length be cast downe in their ouerloftines For whereunto do they leane Beholde say they God telleth vs that he will blesse vs if we serue him therefore it followeth that all the promises which he maketh are conditionall Yea but they haue ill studied the holy scripture when they cannot discerne betweene the promises as they be set downe in the Lawe and the thinges that God addeth to thē to supply our default For if wee take the promises so rawely that is to wit that God will blesse none but them that serue him wee shall all of vs bee shut out from hope For which of vs serueth God with all his heart and with all his soule as God hath expressely commaunded vs Nay contrariwise we drag backward and by nature wee be deadly enemies vnto him because all y e thoughts and affections that are in vs doe fight against his will Rom. 8.7 Then are wee so farre of from being able to serue him as wee should doe that wee make war against him and cease not to prouoke his wrath against vs. Nay verily euen when God hath reformed vs by his
wheras God telleth vs that if we serue him he wil blesse vs and prosper vs his intent is that euery of vs should examine himselfe and consider at what point wee be with him And when we once know y t in stead of seruing him we doe prouoke him against vs greeue him as though wee had conspired to doe so of wilful malice when we once knowe that we bee so greatly in his daunger euen by nature then will all vaine selfetrust bee beaten downe in vs we wil haue none other minde than to resort to y e mercy that is promised vs and to flee thither for refuge so as we shal be quite cleane bereft of y e fonde opinioÌ„ which we had coÌ„ceiued of our owne workes not thinke theÌ„ any more to be meritorious Thus ye see what we haue to note for the first reason The second is y t forasmuch as God hath pitied vs he beareth with our workes intendeth not to sift them with rigor but admitteth theÌ„ for good auaileable though there be many infirmities vices in theÌ„ But yet for all y t wee must vnderstand y t he will not so beare w t our infirmities y t we should take leaue to abuse his mercie for then should we deale too lewdly And yet neuerthelesse it appeareth by experieÌ„ce y t as soone as men heare y t God forgiueth theÌ„ their sinnes saueth them of his owne goodnesse they dispence w t themselues take leaue to doe euil vnder colour y t they bee freed froÌ„ y e bondage and cursednesse wherin they were by nature they ouershoot theÌ„selues into all disorder But God wil not be so mocked he wil not haue the goodnesse which he vseth towardes vs to be made an occasioÌ„ of sinning For our Lord Iesus Christ is come to destroy y e kingdome of Satan Rom. 1.4 6.1.2.15 as it is shewed vs. So then although God wil haue vs to impute al y e good which he doth vs vnto his free mercie yet doth he put this coÌ„ditioÌ„ to it y t he wil haue vs to serue him Although the inheritaÌ„ce which is promised vs depeÌ„d not vpon our owne workes yet will hee haue vs to be his children for it seeing he sheweth himselfe to bee our father Although it become vs not to looke for any thing in respect of all y e seruice y t wee doe him forasmuch as we be well assured that they be not of such value as we can rest vpon theÌ„ yet notwithstanding inasmuch as God hath called vs to him into y e way of saluatioÌ„ he wil not haue vs to fal to kicking against him His Church must not bee a Hoggescote but a teÌ„ple dedicated to his honor So then seeing God hath adopted vs wee must liue as his childreÌ„ so as wee may shew y t he hath not called inuited vs to y e inheritaÌ„ce of y e heaueÌ„ly life in vaine For if we can finde no sauor in it are we not worthie to be banished shut out of it 2. Cor. 5. Yes Again if we go thitherward ought we not to despise these transitory thinges and to passe through this world as strauÌ„gers not to be wedâ—ded to this earthly trash That theÌ„ is the second reason why our Lord addeth y e coÌ„dition that he will be serued honoured at our handes And therefore let vs learne in fewe wordes y t when we haue done homage to our God for our euerlasting saluatioÌ„ Eph. 1.6 for al the teÌ„porall transitory goods y t he bestoweth vpon vs in this worlde it behoueth vs to vnderstaÌ„d y t his adopting of vs to be his children is to y e inteÌ„t to be honored by vs his calling of vs into his Church is to the end we should be as his housholdfolke not as wild beastes Iohn 10.27 seeing we be of his flock For he wil haue such sheepe as shall hearken to his voyce And y t is the cause why it is sayd expresly in this text Yee shall keepe all the statutes coÌ„mandements lawes which I set before you to doe them As if hee should say among the other giftes of God we haue his word which is an excelleÌ„t treasure And it is not giuen vs onely to y e end we should but heare it allow it in our wordes but to the ende we should frame our liues thereafter Seeing then y t God voutsafeth to teach vs stoopeth so lowe as to do y e office of a scholemaister teacher towards vs are not we too vnthaÌ„kful if we hearkeÌ„ not vnto him And let vs marke wel that we bee none of his disciples vnlesse wee obey his doctrine and make it auaileable to vs. For otherwise it is but as if we heard a song y t delighted our eares Ezec. 33.31 as is sayd of it in Ezechiel And surely it is a goodly worshipping of God for vs to say that he hath song well Nay his will is that wee should vtter another melodie correspondeÌ„t to his voice which is that wee shoulde shewe by our whole lyfe that hee hath not taken paynes with vs in vaine nor lost his time in declaring his will vnto vs. And now furthermore Moses addeth keepe them yea sayth hee and God will blesse you and afterward hee addeth againe that hee will loue vs. Surely by these wordes it may be deemed at the first sight y t God looketh whether men wil do their duetie or not ere hee loue them But I haue tolde yee already how the promises of the Lawe doe serue first of all to bring men to right humilitie that they may know themselues to be as they bee and quite rid and discharge themselues of all selfetrust When that is done then know they y t Gods calling of them is with condition that they should serue him and that if they inforce themselues so to doe they please him so that although their doinges be vnperfect yet will hee not faile to accept them because hee imputeth not the vices vnto them wherewith they bee interlaced And moreouer wee may gather vpon these wordes of Moses that the seruice whereof hee speaketh here goeth not before Gods blessing and the fauor that hee promiseth vs for doe wee loue him before hee loued vs Wee cannot make the holy Ghost a lyar which speaketh by the mouth of Saint Iohn It is not sayth hee for that wee loued God first but God vouchsafed to receiue vs into his fauor at such time as wee were his enemies And all the scripture is full of this Now then seeing it is told vs here that God will loue his people if they haue a care to keepe his commaundementes let vs note that it is not meant that men can preuent God and drawe him to them first of all but that as is declared vnto vs here it is all one as if hee should say I haue loued you freely and I will loue you still and yee
and haue all praise giuen vnto him Furthermore let vs consider well that wee knowe not why God hath preferred vs before others for it is only he that putteth a difference betwixt vs as sayth Saint Paul to the Corinthians 1. Cor. 4.7 Who is he saith Paul that maketh thee to excell And in deede God sheweth vs matter ynough why hee shoulde altogether cast vs downe in so much that when the faithfull haue throughly examined what is in themselues they see nothing there but vtter wretchednesse and those are they that knowe them selues best What is the cause that a number become so proude It is for that they keepe aloofe from God and are so full of hypocrisie that they take vice to bee vertue and which woorse is doe sooth themselues in their vices filth and wretchednesse But the faithfull beeing well wakened doe consider what Gods iustice is After they haue well examined themselues they haue an eye to their faultes and without flattering of themselues they take Gods worde to them to discouer all the naughtinesse in them whereby they knowe howe to condemne themselues in good earnest they hinder not themselues through any hypocrisie Therefore when God commeth to the faithfull they acknowledge their owne misdeedes and hate them in their hearts And when God hath refourmed them so as they feele that hee hath wrought in them by his holye Ghoste they father all vppon his free goodnesse knowing well that there is no thing in them woorthie to bee made account of And let vs marke herewithall that sith our Lorde vouchsafed to keepe the couenaunt which hee sware to the holy Patriarches wee neede not to dout but that hee will keepe and perfourme the promise at this day whereby he hath willingly bounde himselfe vnto vs. The worde Sweare is set downe because God considering mennes frailtie thinkes it not ynough to make them a single promise as I haue tolde you heretofore but also hath vouchsafed to sweare that they might haue the better warrant to rest vppon him and vppon his sayinges In deede God ought to bee heard and obeyed though hee giue but his bare worde but yet he condescendeth to our infirmitie and so hath hee vouchsafed to doe euen from the beginning so as hee hath not thought it ynough to giue vs his bare worde but hee hath also warranted it with a solemne othe Wherefore if in these dayes there rise any dout concerning our saluation yea or but euen concerning this transitorie life if wee dout what shall become of vs let vs haue an eye to his promises assuring our selues that they bee warranted to the vttermost to the intent wee shoulde haue no cause to cast any dout of them at all Beholde our God sweareth and yet wee charge him with vnfaithfulnesse yea and wee accuse him not onely of vntrueth but also trecherie yea and euen of periurie and what a diuelish blasphemie is that So then let vs learne to sticke to the promises that are so well warranted vnto vs vnlesse wee will bee blamed for blaspheming God after that fashion And let vs marke moreouer that if he haue kept the promise which hee made to Abraham who was but a poore mortall man and confirmed the same to Isaac and Iacob who were but weake creatures though they had receiued neuer so excellent giftes of grace Hebr. â—â— wee may much better trust that hee will not fayle vs in the couenant which hee hath made with vs by the hande of our Lorde Iesus Christ the king of glorie and head of Angels which is the fountayne of all righteousnesse and holinesse So then wee see howe this doctrine belongeth vnto vs at leastwise if wee stop not our eares and forsake not the thinges that are offered vs through the great bountifulnesse of our God as wee see the moste parte of the worlde doeth nowadayes seeking altogither to blinde their owne eyes that they might not knowe any whit at all of the thinges that are tolde them concerning Gods promises Let a man call them to the Gospell let him shewe them the way of saluation and they wote not what it meaneth they take no taste of it And why Because some of them bee traytours and hypocrites some be open despisers of Gods maiestie and othersome bee so forepossessed of their owne wicked affections as they will not giue any eare vnto God nor suffer him to haue any entrance in vnto them But as for vs let vs looke that wee submit our selues willingly to his sayings and receiue his worde with awe and reuerence and bee readie to fight vnder the Ensigne of our Captaine Iesus Christ in resisting all the temptations of this worlde stoutly and in ridding awaye of all our wicked lustes And in so dooing let vs not dout but that as GOD adopted vs before wee were borne and chose vs of his owne mercie and hath called vs to his Gospel and receiueth vs presently into his protection so in the ende hee will bring vs to his euerlasting inheritaunce to enioye the endelesse glorie which hee hath promised vs. Nowe lette vs kneele downe in the presence of our good GOD with acknowledgement of our faultes praying him to vouchsafe so to cleanse vs of them as wee may bee ledde to true repentaunce and learne to mislike more of our selues than we haue done that wee may hate the sinnes whereby we prouoke him to displeasure and hee so arme vs with his strength as wee quayle not and againe that forasmuch as this life is a continuall battell we may not be slothfull nor fall asleepe but euerie man indeuor to make the strength of the holâ— Ghost auayleable vnto him so as it may make vs to get the vpper hande of all our ghostly enemies euen vntil GOD haue taken vs hence into his rest That it may please him to grant this grace not only to vs but also to all people and nations of the earth c. On Wednesday the xxviii of August 1555. The Lxiij Sermon which is the seconde vpon the ninth Chapter 6 Knowe ye therefore c. 7 Remember and forget not that thou diddest anger the Lord thy God in the wildernesse Euen from the day yee came out of the land of Egypt vnto the time that you came vnto this place you haue rebelled against the Lord. WE haue seene already yesterday howe Moses warned the people that they shoulde not boast of themselues when they were come into the Lande of promise and howe hee tolde them that they had not obtained that benefite for their owne desertes but through Gods meere grace and goodnesse Wee haue seene the three reasons that he alleaged for the same Howebeit for as much as it is harde to bring men to humilitie so as they may knowe themselues as they be in deede and bee vtterly ashamed of themselues not attributing any thing to their owne power but depending altogether vpon Gods free mercie Moses addeth a plaine demonstration and sayeth If ye alleadge your owne
when GOD giueth sentence vppon our sinnes it is alwayes with this condition that hee doeth it not with out giuing of vs some respit to remedie the mischeefe so wee seeke the remedie by such meanes as he commaundeth in his worde And so yee see what we haue to remember vppon the example of Moses To bee shorte wee see that it is not lawfull for men to put forth themselues to make prayer and supplication except they haue the promise and be sure that it is Gods good will that they shoulde doe so But GOD will giue them such a zeale as the temptations which shall crosse them shall not stay them from going on forwarde though it seeme to themselues that GOD is not minded to heare them but rather to put them backe and to shake them quite off Therefore let vs not cease to resorte vnto him as it were importunately For the importunatenesse whereof our Lorde Iesus Christe speaketh Luke 18.2 in reporting the similitude concerning a widow y t had to do with a wicked iudge made y e iudge ashamed though he were a naughtie and frowarde man But surely when wee come to GOD we neede not to bee importunate for Iesus Christ telleth vs that if wee finde mercie in men that are lewde and ill minded towardes vs we shall much more obtayne fauour at Gods hande who â—arieth not till we come vnto him but calleth and allureth vs to him Seeing then that he is so friendlie let vs not be afraide that we shall not obteyne our requestes But yet for all that let vs not giue ouer with once praying vnto him as it were for fashions sake but let vs holde out to the ende yea and euen be importunate vppon him Although he seeme vnwilling to heare vs and let vs alone in our distresses yea and that to our seeming our miserie doeth still increase yet notwithstanding let not vs fayle to holde on still resting vppon his promise which he hath giuen vs which is certayne and vnfallible that is to wit that hee will neuer faile those which come vnto him and call vpon him in trueth Nowe let vs kneele downe in the presence of our good GOD with acknowledgement of our faultes praying him to make vs feele them better than wee haue done heretofore and that forasmuch as wee knowe what neede wee haue to pray insomuch that euerie minute of an houre wee runne in daunger of endlesse death and are like to perishe both bodie and soule it may please him to inflame vs so by his holie spirite as we may call vppon him vnfaynedlie and be more carefull to doe it and to exercise our selues in it at all times as prouoked thereto by the great neede which wee haue thereof considering the miseries wherethrough wee shoulde perishe if wee were not succoured by him and by his grace and that in the meane whyle it may please him to beare with vs in our infirmities and not suffer vs to be rent off from y e bodie of his Church but make vs to perceiue by experience that the prayers which are made through the whole worlde are auailable to his chosen and y t their prayers also do auaile vs so as the same may stablishe vs continuallie more more in the holie vnion which he hath made with vs in the name of our Lord Iesus Christ. That it may please him to graunt this grace not onely to vs but also to all people and Nations of the earth reducing all poore ignoraunt people into the right way of saluation out of the bondage of errour and darkenesse and that for this purpose it woulde please him to rayse vp true and faithfull ministers of his worde which may not seeke their owne profite and ambition but the glorifying of his holy name and the saluation of his poore flocke On the other side c. On Saturday the xxxi of August 1555. The Lxvj Sermon which is the fifth vppon the ninth Chapter 15 Then turned I mee and went downe the Hill and the hill burned with fire and I had the two tables of the Couenant in my two hands 16 Then looked I and behold yee had sinned against the Lord your God and had made a molten Calfe and were turned out of hand from the way which the Lord your God had commaunded you 17 Then tooke I the two tables and cast them out of my two handes and brake them before your eies 18 And I fell downe flat before the Lorde fortie dayes and fortie nightes as afore without eating breade or drinking water for all your sinnes which you had committed in dooing euill in the sight of the Lord by prouoking him to wrath 19 For I was afrayde of the anger and wrath wherewith the Lord was displeased against you to destroy you And the Lorde hearde mee that time also 20 Likewise the Lord was sore angrie with Aaron to destroy him but I prayed also for Aaron the same time 21 Then tooke I your sinne which you had made that is to wit the Calfe and burnt it with fire and stomped it and grounde it throughlie euen vntill it was small as dust and cast the dust thereof in the brooke that came downe from the hill HEre Moses declareth the great good zeale that hee had at suche time as he sawe God so sore offended with the Iewes for making the golden calfe and for their forsaking of their Redeemer to giue theÌ„selues ouer to a deade thing rather than to him of whose power they had had experience so manie wayes Nowe he saith that hee had the two tables in his hande and that when hee sawe the people so falne away to Idolatrie hee brake them in peeces Heere it might bee asked whether Moses were not caried with ouerhastie moode For we haue seene that those two tables were written with Gods owne hande so as there was not anie workemanshippe of man in them but that the ingrauing of the tenne commaundementes in them was of Gods owne doing Nowe then that Moses threwe downe Gods handie worke after that fashion notwithstanding that the people had sinned it seemeth not to proceede of any modestie but rather of too vnaduised zeale and oueruiolent headinesse We must not presume to iudge of such odde things for wee see that God gouerneth his seruauntes by his holie spirit and we knowe that sometimes hee stirreth vp his faithfull ones to doe his pleasure by extraordinarie meanes And although wee may not make a certain rule of it yet is not the deed it selfe to bee blamed Numb 25.6 Wee see what happened vnto Phinees For although he was not ordeined to be a iudge but onely to bee a priest yet did he execute Iustice vpon the adulterer the adultresse which had defiled the Sanctuarie God allowed his doing and there is recorde of it in the holie scripture Psal. 106.30.31 and yet notwithstanding it was a peculiar deede which wee may not follow without a special mouing of the holy Ghost As much is
forgiuenes of sins as if they should drawe the wretched captiue soules out of the bondage of hell Ye see then how our Lorde Iesus Christ hath vttered the grace that was vnknowen vnto vs before but wee take small profite by it For although wee were baptised from our infancie yet when wee come to yeares of discretion whereby begin we to shew our selues to haue some witte but by choosing the euill as though wee ment to spite God wittingly And againe beside this when our Lord teacheth vs and reformeth vs by his worde so as he ceaseth not to shewe vs our faultes to the intent to tame vs and to daunt vs and to drawe vs to repentaunce howe dull are we vppon the spurre After what fashion deale we Are wee not so spytefull and stubborne as a man can not by any meanes win vs yes and therefore he is faine to sende vs many chastisements to make this present life to be as a wildernes to vs to wander vp and downe in with y e feeling of his wrath For all the miseries wherewith wee be hemmed in are remembrancers to make vs hang downe our heades and to make vs perceiue that we be wretched sinners that we be worthy not onely of temporall correction but also to be sunke downe into hell Yet notwithstanding this serueth not to driue vs to dispaire for we may well assure our selues y t God will receiue vs to mercy so we flee to our Lord Iesus Christ. For if Moses were heard who was a wretched sinner Rom. 5.17 Col. 1.20 what shall he be who hath all righteousnesse perfectly in him and to whoÌ„ authoritie is giuen to make full attonement betweene God and man Nowe theÌ„ seeing that our Lord Iesus Christ is appointed to be our mediator let vs not doubt but that although God holde vs in this worlde as poore banished wretches and withdrawe himselfe from vs and shrinke aside to outwarde appearaunce yet we be not bereft of the inheritaunce which he hath promised vs and purchased for vs by our Lorde Iesus Christ. But howsoeuer wee fare let vs not tempt him nor abuse his patieÌ„ce but let vs wey wel this speech where Moses saith that he was hearde for that time also For it serueth to holde vs in awe that wee flatter not our selues when God beareth with vs but that we shoulde looke about vs to amende our faults and to bridle our wicked lustes that we giue not ourselues ouer vnto euill but hate it and abhorre it so as God may goe on with the thing that hee hath begunne in vs vntill he haue ridde vs quite and cleane of all worldly lettes and put vs in possession of the euerlasting life If wee doe so wee may boldely protest that we haue praysed God and that we haue giuen him such glorie as hee deserueth and wee haue cause to reioyce in that we were able to ouercome all the temptations and distrustes that coulde happen vnto vs and therefore wee shall not neede to doubt but that our good God is and will be mercifull to vs though we be not worthy of it Nowe let vs kneele downe in the presence of our good God with acknowledgement of our faultes praying him to vouchsafe to make vs so to feele them as it may serue to mortifie vs daily more more that when we perceiue his displeasure we may flee to his goodnesse and mercy to obtaine fauour at his hande that beeing rid quite and cleane of our vices and spoâ—â—es we may bee so gouerned by the power of his holy spirite as we may become true sacrifices vnto him by dedicating our selues wholly to his glory through newnesse of life And so let vs all say Almightie God heauenly father c. On Thursday the xij of September 1555. The Lxxj. Sermon which is the third vpon the tenth Chapter 12 And nowe O Israell what doth the Lord thy GOD require of thee but that thou shouldest feare the Lord thy GOD and walke in all his wayes and that thou shouldest loue him and serue the Lord thy God with all thy heart and all thy soule 13 And that thou shouldest keepe the commaundementes of the Lorde and his ordinaunces which I commaunde thee this day to the ende it may goe well with thee 14 Beholde the heauens and the heauens of heauens are the Lord thy Gods and likewise the earth and all that is therein HEre Moses proceedeth with the matter that we haue hard these dayes past that is to witte that God had vsed marueilous fauor towards his people in forgiuing them so many and so greeuous offences It was verie much that they were receiued to mercy so as they were not dispossessed of y e heritage that God had promised them Now Moses addeth here an other respect which serueth to make Gods great and infinite goodnes yet better knowen to giue it the greater beauty which is that he not onely forgaue the people the faults that they had done but also receiued them againe with so gentle and friendly coÌ„ditions as might set al meÌ„ in a wonder to thinke vpon it If a Citie or a countrie haue rebelled against their prince so as they haue broken their allegeance although he list not to vse extreeme rigor by putting all to fire and sworde but be coÌ„tented to graunt them their liues yet will he bereaue them of all their priuileges he wil lay fines and exactions vpon them he will perchance depriue them of their ancient liberties so as the wretched soules shall grone vnder the burden haue cause to remember their offence a hundred yeres after But Moses sheweth here that God dealt not so with the Iewes For when he had once pardoned their offence he delt with them as if they had neuer done amisse their state was as pleasant amiable as if they had obeied him in all points as became them And so ye see the intent of Moses in this place He had reported heretofore how he had bin heard nowe he addeth here What is it that the Lord requireth of thee He chargeth thee not with any amerciaments he layeth no punishment vppon thee he layeth no burden vpoÌ„ thee to beare thee down w t his only desire is y t thou shouldest loue him that thou shouldest honor him y t thou shouldest keepe his commandements And is this any profit to himselfe No. Euerywhit of it redoundeth to thine own benefite Was it not ynough to make this peoples heart to melt though they had bin the wickeddest in y e world when they might say wheras we had forsaken y e Lord broken the couenant that he had made with vs choseÌ„ an ydol in stead of him he hath not only forgiuen y t so hainous cryme bin coÌ„tented to take vs stil for his children to leaue vs the inheritance y t he had promised vs but also he gouerneth vs after such a fashion as it might seeme we had deserued al y e
it not a thing that ought to make vs afraide Yes and this doeth vs to vnderstande that when swoordes are once drawen there must needs be horrible confusion and it is not possible to remedie it For it is GOD that speaketh heere and hee setteth downe the best order of gouernment among his people that is possible to bee founde and yet so horrible is that kynde of dealing that when a Citie is assaulted and taken by force all the men must be destroyed Surely such shedding of bloud ought to make the hayre to stande vp vppon our heades And yet for all that it is GOD that speaketh it and as I sayde afore hee intendeth to set downe heere the perfectest Lawe of armes that can bee among men Then let vs conclude that if warre bee once kindled there is no remedye to appease it And therefore it behooueth men to haue the more staye of themselues before hande and to consider thus What a thing is it come to battell wherein so manie murders are to bee committed and so manie slaughters are to bee doone as though the whole world shoulde goe to confusion and all bondes of nature were to bee forgotten and men shoulde shutte their eyes wilfully to the intent they myght not see whether the folke whome they so murther bee men or no Ought it not to bee a good brydle to vs when wee see so great enormities insue thereof Let such as take warres in hande looke well to themselues and bethinke them thus What Peraduenture I must come to the sacking of a Citie and so from one to another and battell vppon battell shall bee fought What a nomber of poore widowes and fatherlesse children shall bee made thereby What a heape of confusions wil insue thereof so as ye woulde thinke that the worlde should bee turned vpside downe And shall I bee the cause of all this If Princes considered that they shoulde fall into such extremities by taking warres in hande surely they would deale much more myldly than they doe But if they benefite not themselues thereby yet let vs looke to our selues and consider that the mischiefe which our Lord sheweth vs to bee in warre may also befall to priuate persons For when two men fall at variaunce and runne out into heates of euill speeches strypes will ensue of it and when swoordes bee once drawen bloudshed doeth lyghtly followe after And in this case there is no lawfulnesse at all it is not as when God giueth men leaue to kill their enemyes in battell for whoseuer sleaeth a man for any priuate quarell is a murtherer So then wee must looke neerelyer to our selues and eschewe quarels and debates the more knowing that it is a giuing way and an opening of a gappe to Satan that hee may raygne among vs whensoeuer wee seeke occasions of quarelling or when wee shunne them not as we ought to doe Yee see then howe the warning which wee haue to gather vppon this text is that seeing GOD hath giuen leaue as it were of force and necessitie to kill such as resist the assault of a Towne it behooueth vs to take good heede that quarelles troubles and contentions proceede not so farre through our faulte as there is none other remedie but the shedding of bloud For if wee be slaine in any such fray vnhappie bee wee and if wee chaunce to slea our aduersarie vnhappie bee we so too For wee see that GODS spirit beareth not the sway in that case True it is that if a man that is assaulted doe slea him that assaulteth him hee shall not bee punished for it neyther ought hee to bee but yet is hee not excusable before GOD. For why Who is hee that can so brydle himselfe that hee is not inflamed with choler or with some excessiue and inordinate passion Seeing then that such thinges doe raigne in vs wee bee blame woorthie though wee haue iust cause to doe it For it is not ynough for vs to haue a good case but it must also bee well ordered that is to say it must bee done with a quiet minde so as wee proceede not into such extremitie as to commit manslaughter And therefore let vs learne to preuent Sathan and to seeke meanes of attonement that our quarelles may not proceede into shedding of bloud Besides this wee haue also one other lesson to gather namely that if there bee any agreement among vs or any meane of reconcilement whereas wee were deadly enemyes before the cause thereof is that God stablisheth a holy brotherhood among vs by calling vs to him and by adopting vs to bee his children And in that respect is the Gospell called the message of peace Eph. 6.15 For why Whereas we bee at warre with GOD and he must needes hate vs in as much as wee be corrupted and there is nothing in vs but vtter cursednesse hee vouchsafeth to become our friend and receiuing vs as his owne children promiseth to forget and to burie all our faults The Gospell beareth vs recorde hereof And therefore not without cause is it called the doctrine of peace seeing it vniteth vs againe to our GOD. Sith it is so wee ought in deede likewise to bee at one among our selues For howe is it possible that GOD should acknowledge vs for his children if there bee not vnitie and agreement among vs And if wee receyue not the sayde message then must greater warre bee proclaymed against vs than euer there was afore And therefore our Lord Iesus Christ sayde to his Disciples Into whatsoeuer house yee enter greete the same with peace For as I sayde afore it is the propertie of the doctrine of saluation to shewe that God is minded to come vnto vs and to receiue vs to mercie though wee bee not woorthie thereof Therfore all the Ministers of his word are commaunded to beare witnesse thereof and to tell men that if they refuse it cast it off and make none account of it there is a harder battel towards than this is For the case concerneth not the destruction of their bodies onely but also of their soules It is not onelie the males that shall bee slaine for it but both males and females must passe vnspared Not the greate ones only shall beare the punishment but both great and small shall feele the whole weight of Gods vengeaunce Nowe then if men accept not your peace gette you out from among them Matt. 10.14 and shake the dust off your feete As if hee shoulde say Such folk are so accursed that yee must not haue anie thing at all to doe with them But for asmuch as they carrie nothing about them but infection yee must shewe by outwarde tokens that yee woulde faine bee separated from them euen as it were into another world Thus ye see how the things that are spoken here concerning the law of armes ought to be applied in way of similitude to the peace which our Lorde sendeth vs by the preaching of his Gospell 〈◊〉 8.7 Eph. 1 3.1â—
For wheras we be nowe corruptible and tende to corruption by death we shall then be clothed again with such a newe nature that y e thing which is now corruptible and transitorie in vs shall become newe and vncorruptible when we be renewed after y e likenesse of our Lord Iesus Christ. Thus ye see what we haue to remember yet further in that God sheweth him selfe to haue such care of them that are deade As touching the things that are spoken here concerning the priests we neede not as nowe to stande verie long vppon them but it will suffice to speake a word or twaine thereof Moses saith that they were ordeined to blesse in Gods name that is to say to make publike prayers True it is that wee at this day haue the same office of making praiers in the name of y e whole church and that the people must say Amen as S. Paul saith in the xiiii of the first Epistle to the Corinthians but there was a speciall consideration of this matter in the tribe of Leuie in the priests of the Lawe namely that they bare the figure of our Lorde Iesus Christ who is our aduocate and our mouth as it were Forasmuch then as it belōgeth to our Lord Iesus Christ to offer vp our requests to God our father bicause they can neuer bee acceptable to God but for his sake neither are we worthie to preace vnto God except hee leade vs and make way and meanes for vs Therefore in the time of the Lawe the Priestes blessed the people that is to say they made the publike prayers for them Againe there is another thing namely that their blessing of y e people was a witnessing of Gods fauour and loue towardes them And that also belongeth to our Lord Iesus Christ howbeit that the same pertaineth not to himself alone but also to al the preachers of the Gospel Whē we preach Gods mercie the blessing of God is vpon al them that harken to vs. For it is all one as if God himselfe came to declare his fauour towards vs and y t for asmuch as wee be reconciled vnto him hee intendeth to take vs into his keeping Seeing then that the doctrine of the Gospell importeth such thinges wee see that all the Shepheardes of the Christian Church doe blesse the people But this is not because they are figures of our Lorde Iesus Christ but because of the charge that is committed vnto them They doe indeede represent his person as his officers but in the time of the Lawe this was of force that the Priest during the continuance of those shadowes did after a sorte supply the roome of our Lorde Iesus Christ vntill hee was come That then was meant by blessing the people in the name of God as we see our Lorde Iesus Christ himselfe hath declared For hee blessed his disciples by laying his handes vppon them Luk. 24.50 Act. 1 4◠Therefore let vs resorte to him as oft as wee thinke vppon our owne cursednesse that is to say forasmuch as wee knowe our selues worthie to bee reiected of God and to bee as it were accursed because there is nothing but vtter wickednes in vs Let vs flee to our Lord Iesus Christ. For if God gaue that remedie to his people vnder the Lawe of being blessed by the priestes who were but mortall men shall wee mistrust that our Lorde Iesus Christ hath not sufficient power to doe away all our accursednesse so as God shall looke fauorable vppon vs and receiue vs as his children Then let vs hardily giue eare hereunto and rest vppon it with full trust And when wee bee about to pray let vs assure our selues that wee haue an aduocate who will make vs to finde fauor And let vs not alledge as the Papistes doe I am not worthie to pray to God but let vs bee sure that our Lorde Iesus Christ calleth vs to him Trueth it is that wee ought to perceiue our owne vnworthinesse howbeit not to make vs to raunge away when wee pray vnto God or to cause vs to seeke long windlasses as who shoulde say Such a Saint shall bee mine aduocate or such a Sheesaint shall bee my patronesse but to direct vs to him which is giuen vs of God his father namely to our Lorde Iesus Christ. Thus much concerning the blessing Now the seruing of God imported the sacrifices and all the rest of the ceremonies And at this day they that are appointed ministers of Gods woorde haue the administration of Sacramentes because it is an appurtenance to Gods worde and doctrine which they bring but our Lorde Iesus is hee that hath made the onely and euerlasting sacrifice whereupon wee must rest And herein wee see the foolishnesse that is in the Popedome for the Priestes will needes counterfeit his sacrifice saying thus O beholde the tribe of Leuie was appointed to serue God Yea but we must consider what maner of Sacrifice God requireth and alloweth at this day Will hee haue vs to slea Bullockes Sheepe Lambes and such other thinges No verily But Saint Paul sayth that the sacrifices which the Shepheardes of the Church must offer to God Phil. ◠17. Rom. 15.16 are mens soules whome they winne by the preaching of his worde Those doe they dedicate vnto God and that is the seruice which hee lyketh of This is a part of that seruice of God which is spirituall And therefore let vs marke that wee must let Iesus Christ alone with that which the holy scripture reserueth vnto him Namely the offering vp of himselfe once for all Act. 13 3◠to purchase vs euerlasting forgiuenesse of all our sinnes and the making of vs cleane and pure yet still before God Now then there remaineth nothing but this onely that wee be confirmed in the power that is brought vnto vs by his death and passion And howe may that bee By the vse of the sacramentes When we receiue the Supper wee make not a newe sacrifice as the Papistes were woont to doe in that diuelish abhomination of their Masse but we protest that God is at one with vs when we be grounded in the death and passion of his onely sonne and that we be partakers thereof and our present receiuing of the bread and wine that are giuen vs is all one as if we were fed with his body and bloud as with meate and drinke Thus ye see how we ought to apply the thinges to our instruction which are spoken here concerning the sacrifices that were to bee offered to GOD by the priestes of the Lawe Now let vs proceede with that which Moses addeth here He saith that the Priestes shall resort thither with the gouerners and Iudges of the Citie and take a young Heckfar or Bullocke as they terme it here and cut off the necke of it yea and that in a valley saith he as in a secret place and namely in a valley that is barreine and vntilled as in a desert place This circumstance is set
blesse thee and it shal be righteousnesse vnto thee before the Lord thy God WE must call to minde in this place the sentence of the Prophet which our Lorde Iesus Christ also alleageth Ose. 6.7 Matt. 9.13 Mercie is more worth than sacrifices For if we think to pay God by offering him this or that which we haue spoyled from our neighbours he will detest and abhorre both vs and our offerings also For why God will not chaunge his nature according vnto our lust and there is nothing more properly belonging vnto him than kindnesse and goodnesse For hee indeede is the very fountaine and roote of it And therefore seeing it is so must he not either transfigure himselfe or detest vs when hee shall see vs as cruell as wilde beastes so as euery of vs endeuoureth nought else but to deuour the substance and goods of his brother Yes verelie For he cannot like of cruelty as long as he abideth like vnto himselfe Let vs therefore diligently note that except wee be pitifull except wee haue compassion on them which stande in neede of our aide to succour them except we vse gentlenes and humanity towards our brethren we can haue no accesse vnto our God but al the offerings we can present him withall shal stinke in his sight and he will refuse them And that is the cause why the Prophet expresly saith That mercie is better than all the sacrifices in the worlde True it is indeede that God setteth more by his owne honour than hee doeth by the life of men as reason good hee shoulde so But here the case standeth to know whether we serue God truely or hypocritically For if I loue God doubtlesse I will declare this loue of mine towards them which beare his ymage and wee must haue recourse vnto that which sainct Iohn saieth 1. Ioh. 4. â—â— That if when we dwel with men and liue together with them wee beare them no loue is it not plaine mockerie to protest that wee loue GOD whome wee see not Therfore all such as vaunt themselues that they loue God and yet are so ful of crueltie that they wil spoile poore folkes of whatsoeuer they can possiblie catch from them without all pitie or compassion are no better than hypocrites shamelesse lyers And so we see the reason of this sentence and why God albeit hee priseth his honour highly hath saide notwithstanding that he will not esteeme so much of all the sacrifices which men make vnto him as he will do of the mercie which men shewe one vnto an other For indeede our almesdeedes are those sweete smelling sacrifices which God accepteth Hebr. 13. â—â— as the Apostle saieth in the Epistle to the Hebrewes And heereuppon is that lawe of God which wee haue nowe hearde grounded where it is saide That if wee lende monie vnto a poore man wee must not goe and ransacke his house to finde out a pledge for our owne liking but that he must bring that which hee hath And then we may keepe the pledge without doing of him any wrong And why so For God permitteth vs so to doe If not hee will haue them to carie backe againe the gage which the poore man brought as for example if it be his bed whereon hee sleepeth or his couerlet or his coate or his gowne so that hee remaineth naked vnclothed God wil not haue vs to keepe such a pledge For when wee haue confessed that wee ought in deede to be pitifull and that wee are farre from beeing of the number of the children of God if we vse no brotherly loue one towards another when we haue said all this yet wee know not what the thing meaneth when we should come vnto the practise of it For if any stande in neede of our helpe wee haue forgotten this generall doctrine Wee are alwayes good diuines to speake in the ayre If a man set vs down a doctrine which presseth vs not euery man is readie to yeeld his consent thereunto but the practise thereof sheweth that we bee verie loath to accorde vnto it And although wee confesse that God hath wel spoken yet wee will not put that in practise which is tolde vs if it preiudice our gayne and commoditie and therefore GOD is faine to specifie things vnto vs more particularly When hee hath once declared that there is nothing more acceptable vnto him than the pitie which wee haue on our neighbours to succour and relieue them he must point soorth some speciall kindes therof with his finger and when he hath taught vs to bee mercifull hee must shew vs how and in what maner so condemne our crueltie which we if it were possible would excuse As for example if this so special a declaration should not be made the sentence of the Prophet would be receiued without any gainsaying That mercie is better than sacrifices but none for all that will come to this point to this reason that a man must not take such a pledge of a poore man as he shall account necessarie for his owne vse For men will say Is this any crueltie He commeth to borrow of mee and I may deny him if I listed but if I doe him such a pleasure as to lend him my money I wil haue some assurance for it And so a maÌ„ wil not acknowledge it to be crueltie to take any mans coat or couering to gage It will be alwayes sayde Why I may lawfully doe it For I lende him my money and it may bee gaynfull vnto him I leaue him the whole profite of it I desire but to saue my selfe harmlesse and not to loose the principal I deceiue him not of a farthing I take no vsurie for my money nor any thing at all and why then should I be condemned Thus men woulde excuse themselues But what God will bee the Iudge of our dealings Yee see then the cause as I haue told you why God presseth vs to a speciall poynt because the generall doctrine is ouer coldly taken of vs and woulde not leade vs so farre as were requisite Let vs therefore beare in minde that which is here declared First it is sayde That a man shall not goe and ransacke his neighbours house to take a pledge from thence when hee woulde lende him a peece of money Nowe the cause why this is spoken is not onely as some haue thought for that it were a putting of poore men to shame to goe and see howe naked their whole house is God had no regarde of any such thing but hee meant rather to brydle the couetous desires of the riche For wee knowe howe couetous our eyes are to drawe thinges away and euery man is verye sharpe sighted for his owne profite If I enter into an house I will haue an eye by and by on all the fayrest thinges and when I haue requested to haue this and that corner shewed mee if I see any thing which liketh mee I beginne to say This is good housholde
stuffe yea this will stande mee in steede I will haue it say I and the poore man cannot tell what to answere for hee is at my mercie If hee denie it O say I there is no dealing with you goe your wayes it is no pitie to helpe you And thus a poore man shall bee helde as it were vppon the racke Yee see then the meaning of this lawe when our Lorde forbad a man to enter into his neighbours house to ransacke it for a pledge For why He which entreth cannot iudge what the poore man which desireth to bee succoured might best spare but lucre as I told you blindeth vs and when wee bee once forepossessed with such desire wee iudge no longer what is rightfull because euery of vs will conclude O I must aske this And why Because it will bee good for mee Wee see then now the reason of this first part But if a man bee at his owne free choyce to bring what pledge hee will so as hee bee pressed hee may then withdrawe himselfe aside beware that hee bee not trodden vnder foote nor pinched beyonde measure hee may beethinke himselfe what is to bee done hee may aduise himselfe by his owne counsayle there is no man to control him or to disturbe the stuffe of his house and then a man may take the pledge to assure his money Nowe because there may bee sometimes such vrgent necessitie that a man will some time shift him selfe to his shirte to haue somewhat to eate our Lorde prouideth farther in this case to remedie it and therefore hee commaundeth the pledge to bee restored againe when a man shall perceiue that a poore man cannot misse it For in such a case a man must bee touched with greater compassion for two causes the one is because that when a man putteth himselfe beside his bedding and his clothing it is easie to iudge and to gather that hee is come to greate extremitie and to the farthest degree of pouertie That is one poynt to bee noted The other is in considering of this poynt what difference there is whether a man dye for hunger or for colde This is but to change his torment this is not to succour him I lende a man money and hee buyeth bread therewith to eate and in the meane time hee is frosen to death through mee and doe I releeue him then So then wee ought in such a case to bee mooued with compassion or else there is no humanitie in vs. So then for this cause GOD will haue the pledge restored againe when wee see that the thing wee take is necessarie for the preseruing of a mans life as is his cote his doublet his bedde his couering or such like things I graunt that according vnto the rigour of ciuill iustice this is not obserued and God also hath not giuen it in this place for a ciuil order but hee meant to prescribe a rule for euery man to followe of his owne free will As many things are permitted vs before men of which notwithstanding wee shal bee accountable before God although wee escape the handes of earthly Iudges There is no man will let mee from vsing the vtmost rigour I can towardes him which oweth mee any thing and yet when I see hee is behinde hande with mee and that there is no guile nor malice in him if I for all that do cause him to bee cast into prison if I rid him of al that he hath if I leaue and forsake him doubtles I do him wrong in the sight of God Nowe ciuil iustice can set downe no other order but that all must be done as I will haue it Yea but as it hath beene declared heretofore when we shal haue beene excused before men it is not to be sayde therefore that wee shall not bee culpable before God For the lawe requireth a farre other perfection than earthly and common iustice doeth So then let vs note that although it was lawfull for the Iewes as touching earthly iustice to take any gage they listed yet doeth God condemne it for intollerable crueltie And if this were in the time of the lawe how much greater reason is there for the practising of it nowadayes when wee haue more occasion of exercising such humanitie and gentlenes one towards another For we must returne vnto this principle ground that Gods will is that wee should resemble him because hee hath adopted vs for his children and shewed himselfe to bee our father God hath in deede alwayes shewed himselfe such a one but at this day in the person of our Lord Iesus Christ he hath displayed and shewen foorth the bowels of his mercie Luke 1.78 as the scripture speaketh for it cannot sufficiently expresse the infinit bountie and goodnes which God hath shewed vnto vs in our Lorde Iesus Christ. Sith it is so that God hath made vs to feele more than euer heretofore his inestimable loue so much the more ought we to enforce ourselues on our side to followe him to conforme our selues vnto his example Therefore if wee be so cruell as to let them dye for want neede which desire and seeke after our helpe or if wee spoyle them of that which they cannot forbeare and liue there is so much the lesse excuse for vs and our sinne is double and farre more haynous nowadayes And therefore let vs knowe that God spake not onely vnto the Iewes for the time of the lawe but that this rule must abide in full force vntill the ende of the worlde and that as this sentence was alleaged by our Lorde Iesus Christ That mercie is better than sacrifice to shewe that it appertaineth vnto the Christian Church so all the kindes of mercie which are dependant vppon it are belonging vnto vs and wee must exercise mercie not according vnto our owne fancie but as God sheweth vs according to the declaration thereof which wee haue in this place For what else is this lawe which Moses hath here set downe in writing but an exposition of that sentence which the Prophet hath more generally set downe Yee see then in effect what we haue to beare in minde And hereby wee are taught likewise not to ouer greeue such as for their needes doe come to seeke releefe at our handes Euery man must haue an eye vnto his owne abilitie what hee may doe and not trample his neighbour beeyonde measure vnder foote The very thing wherein wee ought to holde our selues streight is that euery of vs hauing an eye to his owne abilitie must doe his indeuour to the vttermost without sparing of himselfe For wee must exact of our selues that which our Lorde hath commaunded vs and wee must strayne our selues in that behalf to the vttermost of our power Wee must succour those whome wee see in necessitie and not tarrie vntill men constrayne vs thereunto For as I tolde you God will peraduenture lay the brydle on our necke as touching ciuill order howbeit that shal bee but to trye
vs withall And why Because wee forsake their tyrannie because we will none of their pelting baggage which they haue deuised because wee will not be hampered with their cordes for all their lawes and statutes which they haue forged are as cordes to strangle poore weake soules with all and because wee cast aside all those thinges Now hereupon they indite vs. But let vs appeare before God and then we may defy them yea we shall haue sufficient for our defence if we can make this protestation truely God is my witnesse that I haue behaued my selfe according to his worde Surely this is an inestimable comfort that all they haue which swarue not from the pure and simple plainenesse of the worde of God but followe this playne path respecting nothing but howe to obey him which hath all souereignetie and authoritie ouer vs. When we haue done so let vs be contented that God lyketh of our dooinges though men condemne vs for them For their iudgements are no weightier than leaues they are soone gone and we see here whereunto God calleth vs. But let vs note withall that whereas it is sayd here I haue done according to al thy statutes and the coÌ„mandementes which thou hast ordayned and haue not forgotten the same wee are thereby put in minde to inure our selues throughly to the knowing of our duetie for what is it which maketh vs to transgresse so many wayes against the commaundementes of our God but our negligence in not thinking on our duetie By meanes whereof we are easilie taken tardy For the diuell is crafty and alwayes prying and watching how he may eâ—trap vs we for all that are carelesse to think vpon that which God hath commaunded vs. In deede we would not of purpose defie God nor rebel against him but howsoeuer the worlde goeth we haue little care we apply not our whole studie to consider of our dutie and to say Go to what is it that God requireth of mee And because we haue not an eye hereunto wee stumble and fal and go astray We are therfore exhorted in this place to looke more narrowly vnto our selues to bee more watchfull that we forget not our dutie For we haue a very short memorie if God did not often refresh it Let vs learne to consider whether we haue followed the good will of God or no in this behalfe let vs continue therein and keepe all one course still and holde on in that trade all our whole lyfe If this were well imprinted in our heartes wee would be more diligeÌ„t to heare and to reade the worde of God than we are We had neede to be put in minde of that which God hath coÌ„maunded vs or else we wil soone forget it euen in the turning of an hand and yet we vouchsafe not either to heare or to reade any thing which should be for our instructioÌ„ God therfore is iustly prouoked to punish our negligence we must needs fal into many ouergrosse faultes And why Because we seeke not after that remedie which he hath put into our handes But here a man may demaund a question how God wold haue men to protest before him y t they haue walked according vnto al his statutes that they haue forgotten nothing of theÌ„ Is it possible for vs how much soeuer we inforce our selues to obey God in such wise as there shal be nothing but perfectnesse in our lyfe That were coÌ„trarie to all y e holy scripture For it is sayd that none shall be found righteous in y e sight of God Psâ—l 143.2 If God would vse rigour we should all perish before his face And y t place is spoken euen of theÌ„ y t are y e righteousest Verily when S. Paul went about to proue y t we caÌ„not be iustified but by faith onely and through y e mercie of God the fauor of our Lord Iesus Christ he alledgeth onely y t which is writteÌ„ in y e law Deut. 27.26 Gal. 3.10 Cursed are they which performe not all those things For he taketh this for a ground y t it is not possible for any man liuing to performe y e law because it surmounteth all their power It seemeth here then that God ment to traine vp his people in hypocrisie when he taught theÌ„ this lesson to say I haue obserued all thy statuts I haue let passe none of them Now to aunswere this hard question let vs note y t the holy scripture in speaking of y e faithfull saith in deede y t they haue walked according to y e statutes ordinances of God as wheÌ„ S. Luke speaketh of Zacharie Luke 1.6 Elizabeth his wife he saith y t they walked vprightlie perfectlie according to y e commaundementes ordinances of God And this manner of speach is often to bee found in holy scripture And yet this proueth not y t Zacharie was altogether perfect y t he had an holynesse of Angels y t he had no vice in him that his wife also was such another No but the scripture in so speaking presupposeth y t God of his goodnesse beareth with y e faithful that hee imputeth not their faultes vnto them when they ouershoote not theÌ„selues too far nor become rebels and despisers of God but intend alonely to walke according to his wil submit theÌ„selues vnto him and enforce themselues and take paynes y t way Forasmuch then as the faithfull haue such affection and zeale to giue theÌ„selues ouer vnto God although they trippe although they stumble although there be much amisse in theÌ„ and that God in rigour might coÌ„demne their whole life and that there is nothing in them which is not stayned with some blot or other yet doth GOD accept their doings as if they were sound perfect And why For when we are iustified through the grace of our Lorde Iesus Christ then doth God receaue vs vnto mercie not onely to accept of vs as of his children but also to take in good worth whatsoeuer proceedeth from vs although it be worth nothing ne deserueth any such lyking Seeing then that God sheweth himselfe so gratious and fauorable vnto vs let vs endeuour to doe well Although wee performe not that which is required of vs and bee but in the midway yet shall it be allowed vs in our account as if we had performed the lawe Now according hereunto the faithfull protest that they haue walked according to Gods will that they haue kept his statutes that they haue forgotten nothing of them And why They meane that they haue had an vpright affection that they haue not bin double minded that they meant not to serue GOD by halfes as many do but that in all respects they haue bin willing to bee subiect to the Lawe Yet for all this they are not so blinde but they acknowledge their imperfections and bewaile them and knowe themselues to be miserable in that respect but it sufficeth theÌ„ that God hath vouchsafed them such grace as
Idolatries which abuseth not his holy name which obserueth the day of rest al the other ceremonies which honoreth his father mother This blessing I say is matched with condition so y t if we serue God he will shew himselfe liberall vnto vs we shall not loose our time but yet doe all these blessinges depend hereupon y t God of his free goodnes had chosen this people so y t they might not rest on this point to say Blessed is he which serueth God And who is y t For none dischargeth himselfe of this duty as we haue already declared shall see further in y e ende of this chap. Seeing then y t we are all sinners yea euen the faithfull insomuch y t when they indeuour to walk vprightly they make many false steps what shall become of vs then It is certaine we should be all depriued of the hope of saluation if we had nothing else to leane vnto thaÌ„ our owne righteousnes But as I tolde you y â— promises which import a condition depende hereupon y t God hath receiued vs for his people will haue vs to take him for our father Now this thing is grounded on nothing else but vpon his mercie So then we must be throughly perswaded y t God will take pitie on vs though wee bee wretched sinners deserue not to be pitied he will receiue vs for righteous accept of vs although we deserue to be reiected of him And althogh we can hope for nothing but vtter coÌ„fusion yet notw tstanding we shal be assured of the inheritance of saluation because we are his children We must be throughly persuaded as touching this point And secondly it remaineth y t seeing God hath choosen vs out set vs apart for his seruice we may not take libertie to all maner of wickednes but indeuor to obey him For this cause we must be quickened vp and pricked forward by his promises to serue him Thus yee see howe the conditional promises shall not be in vaine in respect of vs namely when they are referred vnto the freebestowed goodnesse of God whereby he receiueth vs although wee be not worthy to be receiued and secondly he imputeth not our vices vnto vs but although there be many staines and corruptions in vs yet he hydeth them and will not call them to account And so we see now in what sort God incouraged the people of Israell to bee of good comfort For if hee had begun thus with them and said Serue me you shal be well recompensed for your labour if God should speak this simple worde vnto vs alas what should wee do For when we would thinke to serue him we should be very farre froÌ„ the perfectnes which he coÌ„mandeth vs they which should run best would be but in y e midway when they ought to be come to their waies end We should therfore al be discoraged rather than haue any good hart But we must ioyne both these things together to wit y t he will not deceiue vs in any thing secondly y t he bindeth vs to serue him declareth y t he wil beare with vs in our infirmities not deale seuerely with vs to pay vs as we haue deserued but vse a fatherly goodnes Now hereupon we may be of good coÌ„fort to serue him wheÌ„ we may say Surely it is true Lord y t I discharge not my self of y e hundredth part of my dutie towardes thee but howsoeuer y e world goeth yet thou wilt not faile to accept me because thou respectest not what I doe but takest a pleasure in me as in thine owne childe Ye see then how God pardoneth vs and regardeth not our faults imperfections which are in the seruice y t we yeelde vnto him So wee serue him not hypocritically but of an vnfained good will he liketh of all y t we do and rewardeth vs for it Sith we heare this let vs bestowe our paines let vs receiue the bridle into our mouths as they say and let vs go on although we be hindred by y e vices of our flesh yet let vs inforce ourselues to go on further And why For we shal not loose our labour Thus ye see what the meaning of God is whereby we perceiue his inestimable goodnes in y t of his owne good wil he offereth his promises so vnto vs whereas he is nothing bound vnto vs as we haue seene heeretofore but his will is to win vs vnto himselfe by all the meanes that he may Now he repeateth this point againe and y t is done because of our sloth and negligence For y t cause he addeth this aide and all for our profit for what is he aduantaged therby Shall he gaine any thing by our seruice Let vs defie him to the vtmost what shall y t hurt him but he wil possesse vs for our owne welfare And herewithall hee sheweth vs also what minde is requisite for the obseruing of his law in such soâ—t as is required to wit if we come willingly and yeelde ourselues vnto him and place our whole felicitie ioye in the seruing of him and put this sentence in vre Matt. 6.21 y t where our treasure is there will our heart be also Ye see what we haue to note as touching y e first point of the blessings What is it theÌ„ in effect y t we haue to do Althogh nowadaies we haue not the Ceremony whereof mention is made in this place yet must the substance thereof be in force among vs which is y t in seeking to serue God we must haue an eye always vnto his promises Behold our God calleth allureth vs vnto him And how He might coÌ„mande vs in one word and say You owe al vnto me see therefore y t ye discharge yourselues but he beareth with vs vttereth a fatherly goodnes towards vs in saying My children I will not haue your seruice vnrecoÌ„pensed In deede I owe you nothing but yet neuerthelesse I will be so bountiful aboue y t I need y t if you serue me your life shal be happy you shal prosper in all thinges And besides that there is a souerain blessing for vs as touching the life euerlasting For all y t wee can desire or looke for in this worlde is nothing in comparison of that saluation which wee hope for through faith and all the blessinges which God promiseth vs offereth vnto vs as touching the life to come Therefore all this ought to make vs the readier better disposed to submit ourselues vnto God For what Seeing our lord seketh nothing but our welfare in our obeying of him offereth vs a reward for our so doing are we not too too wretched if wee enforce not ourselues to serue our god Ye see theÌ„ how we ought with our good consent to ratifie all the promises which are contained in the holy scripture that whereas others thinke it were but lost time to do well wee may alwayes haue
this is not common to all for there be many which continue frowarde and are vtterly cut off from the Church and from al hope of saluation And therefore seeing that the world is vnreformable Let vs looke wel about vs that we bee not comprised in the number of thē and when God maketh vs to feele his wrath let vs so feele it as it cause vs not to defie him to vomet our bleasphemies as many do but to bring vs in minde of our sinnes and to make vs ashamed of them and moreouer that therwithall wee may bee assured to finde mercy in our GOD for without that it is impossible that wee shoulde haue anie desire to turne vnto him As for those which thinke that God will not be mercifull vnto them albeit that they doe acknowledge their sinnes yet will they squatte them downe in their filthinesse and they can neuer be deliuered or dispatched from thē And why so Because they runne away from God neither is it possible to make them to come neere him for that they haue none vnderstanding of his fatherly goodnesse nor bee ascerteyned that he is readie to receyue them vnto him Hereby wee see howe the diuell hath reigned and yet doeth reigne in the Popedome For they talk much of repentance but the wretched sinners are still left in doubt In deede they giue them many plaisters howbeit not to purge away the inward vncleannes but rather to qualifie and to sweeten the sore on the outside which inwardly continueth still whereuppon they become drunken with this foolish opinion of satisfying God that thereby they deserue and make full amendes Thus the wretched Papistes doe their endeuour to reconcile themselues to God but with what certaintie None at all all is haphazard Againe they alleage the keyes of the Church but those keyes bee Pardons Satisfactions and Indulgences and Merites before God but no promise at all Nowe contrariwise wee must vnderstande that for to haue true repentance it is behouefull that God doe declare vnto vs his fatherly loue and that in making our repaire to him we bee fully certified that we shall not be disappointed nor haue the gate shut against vs. How so Moses hath spoken obscurely of the Redeemer for the time was not yet come that the plaine declaration should bee made thereof At this day Iesus Christ doeth call vs and wee vnderstand what the Apostle saieth namely that Gods Throne is not dreadfull and terrible vnto vs to make vs afraide but that it is a Throne of Grace vnto vs to the which wee may boldly approch Nowe then let vs acknowledge the inestimable good which God hath doone vs in drawing vs out of this maze of the Popedome and in telling vs that hee is readie to receiue vs to mercie and to deale with vs like a father notwithstanding that we haue bin rebellious children towardes him Thus did Moses meane in this place Yea and for a more confirmation thereof he addeth Although thou wert dispersed into the vttermost coastes vnder heauen yet the Lorde thy God will fetch thee from thence and bring thee againe into this lande which he hath promised thy fathers and there hee will increase thee more than euer thou wast Moses doeth here shewe that wee must not mistrust God albeit that there bee nothing but troubles myseries and calamities so as wee bee vtterly forlorne Let vs haue an eye to this comfort For ye see here howe y e people of Israel was like a bodie torne in pieces and driuen away as dust before the winde and yet notwithstanding God doeth promise to gather them together againe Nowe seeing hee hath wrought so with them wee must vnderstand that he will doe the like toward vs at this day and that although we were dispersed he will not fayle to holde vs vnder his protection so as we shall be gathered together againe if Iesus Christ doe the office of a Shepeheard towarde vs and wee bee of his flocke And hath he not in deede accomplished towarde vs that which is spoken heere Wee must consider not onely howe God hath gathered vs in when wee were vnder the tyrannie of the Pope but moreouer howe he hath assembled vs heere in a flocke wee must vnderstand that wee bee heere vnited all together as if wee were of one housholde Whereas we were dispersed and aliened from our Lorde Iesus Christ he hath now renuited vs to himselfe For as Paule saieth to the Colossians his office is to gather all thinges together as well in heauen as in earth Col. 1.21 So long as we bee cut off from the vnitie of faith and aliened from Iesus Christ wee bee like dust driuen with the wind◠and in such confused state haue wee beene but God hath deliuered vs from it As often therefore as wee come into extremitie let vs vnderstande that God woulde haue vs yet to turne vnto him and will giue vs furtheraunce thereunto wherefore let vs plucke vp our heartes following the exhortation that is giuen vs heere And by the way Moses sheweth that GOD doeth it not for any recompence which he looketh for at the peoples hand but for loue of his owne free choise and for his promise sake by the which he bounde himselfe when he swore vnto Abraham to giue vnto him and his that land for their inheritance Therefore when wee turne vnto our God to aske him forgiuenesse of our sinnes if wee woulde haue him mooued to shewe vs mercie wee must not come vnto him vpon presumption of our merites we must not thinke to obtaine grace by our owne satisfactions or by our good workes or by any other meanes but wee must be wholly grounded vpon this that it hath once pleased him to receiue vs vnto him and also declared by his dooinges that he will holde vs for his children seeing hee hath giuen vs Iesus Christ by whom wee obtayne forgiuenesse When wee bee once grounded vppon this free mercie let vs not doubt but that our Lorde is alwayes prest and readie to receiue vs to mercie But if wee doe swarue neuer so litle from that way wee shall so stray that in stead of approching vnto God wee shall goe further from him That is the thing which Moses meant to signifie in making mention of the othe whereby God had sworne to their fathers that he woulde giue them the lande Likewyse if at this day wee perceiue the Church to decrease yea euen so farre as it may seeme to be nothing let vs vnderstande that GOD wyll multiplie it seeing hee hath made that promise at leastwise if wee returne vnto him according as it is heere spoken And seeing he hath iustified the knowledge of his mercie in the land of Chanaan let vs not doubt at this day but that to bring vs into the heritage of the kingdome of heauen he will shewe himselfe much more stedfast yea and vtter such power in our behalfe that albeit wee see neuer so many lettes as it were to
shutte the way of saluation against vs from the which euen our owne sinnes doe turne vs away yet shall the goodnesse of GOD get the vpper hand so wee bereaue not our selues of it altogether through our owne vnthankefulnesse Seeing then that we doe heare such exhortations let vs enter into examination of our sinnes and let euerie of vs confesse howe many wayes hee hath offended his God and let all of vs in generall doe the lyke with one common accord And when wee haue mourned and sighed for them let vs then pray vnto our good GOD to touche vs so to the quicke that wee may not onely come and confesse our sinnes with our mouthes and with certayne ceremonyes but also returne to our GOD with heart and minde so as he may asswage our plagues griefes and afflictions through his infinite goodnesse which hee hath manifested vnto vs by his Gospell and wee turne vnto him with sure and infallible confidence to obtaine fauour at his hand Nowe let vs fall downe before the Maiestie of our good GOD with acknowledgement of our faultes beseeching him to cause his admonitions to profite in vs more and more and that seeing he hath once called vs vnto him he suffer not his labour to bee lost in afflicting vs so many wayes but that wee may finally returne vnto him and that in so returning wee may yeelde foorth true righteousnesse and soundnesse so as wee double not ne play the hypocrites And that to accomplish this thing hee make vs to feele and to acknowledge his fatherly goodnesse that wee may bee altogether giuen ouer thereunto and haue our eyes and all our senses so fixed on our Lorde Iesus Christ as wee may vnderstand that it is by his meanes that wee must obtaine mercie of GOD of the which wee bee vnworthie as touching our selues That it will please him to bestowe this grace not onely vpon vs but also vpon all people and nations of the earth c. On Munday the xx of Aprill 1556. The CLXX Sermon which is the second vpon the thirtith Chapter 6 And the Lorde thy God will circumcise thy heart and the heart of thy seede that thou mayest loue the Lorde thy GOD with all thine heart and with all thy soule to the ende that thou maist liue 7 And the Lord thy God will lay all these curses vpon thine enemies and vpon them that hate thee and which haue persecuted thee 8 Thou then shalt returne and obey the voyce of the Lorde and doe all these Commaundements which I commaund thee this day 9 The Lorde thy GOD will make thee plentifull in all the woorkes of thy hande in the fruite of thy wombe in the fruite of thy Cattell and in the fruite of thy Lande to thy welfare For the Lorde will reioyce agayne ouer thee to doe thee good lyke as hee did reioyce ouer thy fathers 10 If thou obey the voice of the Lord thy God in keeping his Commandementes and his ordinaunces written in the booke of this Lawe and returne vnto the Lorde thy GOD with all thyne hearte and with all thy Soule HItherto Moses in promysing y t God would vouchsafe such fauour on his people as to blesse them hath spoken but of the thinges which concerne this present lyfe as of bodily health of foode of peace and of preseruation from their enemyes But nowe hee speaketh of a higher and a more excellent matter to wit that GOD will chaunge the heartes of them which before were euil and froward And that is a farre greater thing than to giue vs onely meate and drinke and whatsoeuer else is to bee desired for the flesh in this transitorie lyfe Wee haue moreouer to gather out of this text that whereas the holy Scripture requireth vs to doe that which God demaundeth it is not bycause wee haue the power to doe it for GOD doeth not measure his commaundements after our power albeit that wee be weake yet neuerthelesse wee bee bound vnto him but when he hath shewed vs our duetie it belongeth to him to giue vs the grace to accomplish it And this text doth shew it vs very well for we haue seene it heretofore and Moses doeth yet againe confirme the same Deut. 30. ◠y t men ought to turne to God that they ought to feare him with all their heart and with al their soule that they ought to obserue his law Now when we heare this we may iudge that if men will imploy themselues take a good way it is in their libertie and they haue free choise to gouerne themselues well if they list and the Papistes in deede doe abuse themselues with such Textes For as soone as they heare that God commandeth they do forthwith conclude that wee are able to put all in execution But we see howe Moses speaketh thereof He saith Thou shalt keepe the commandements of the Lord thy GOD to loue him with all thine heart and with all thy soule and then he addeth It is the Lord that will giue thee such a minde such an affection Also he saith in another place Circumcise your hearts this day vnto the Lord and now he saith 〈◊〉 10.16 It is the Lord that will circumcise thine heart It is his very office We see then that when God giueth vs his lawe it is not bycause we are able to attaine to the accomplishment of that which is contayned in it but it is ynough for vs to vnderstand wherein we bee bound vnto him and that knowing once our infirmitie we resort to the remedie euen to pray him that he will supply our default But they may heere reply that Moses meaneth not that onely GOD shold altogether change men and reforme their hearts for this place seemeth to shew that God will ayde men when they haue some good motion and be disposed to serue him and that it is so he saith Thou shalt loue the Lord thy God with all thy heart But yet hee addeth And the Lord wil make thee to loue him It seemeth therfore that Moses placeth some good disposition in men and that they doe begin on their part and that thereuppon God helpeth them and addeth that which they want Thus do the Papistes turmoyle themselues when men alleage vnto them whatsoeuer is spoken in holy Scripture concerning the grace of God as y t it is he which inlightneth our conscience it is hee that giueth vs the knowledge to discerne good from euill it is he that giueth vs wisedome to walke as becommeth vs it is he that giueth vs power to resist temptations it is he that wealdeth guideth our hearts in his obedience it is he that giueth vs the power and vertue to continue when men tell them any of these thinges O say they it is true that men doe not all for seeing that they be weake God must ayde them but yet doeth it lye in them to guide themselues and to haue some good preparation and moreouer it lyeth in them also to
wee haue seene here before to turne either to the right hand or to the left Deut. 5.32 Therefore let vs marke that the doctrine of the lawe dooth teach vs what is good and that thereby GOD meaneth to informe vs playnely of his will that wee may bee pliable to bee taught and submit our selues obediently vnto him They then which inuent one thing or other of their owne braine and would doe as they list doe shewe that they rather serue their owne affections than GOD. Therefore to order our lyfe well wee haue none other rule but that which is giuen vs from aboue nor any other than the very same which is contayned in the Lawe of God In deede men doe euermore confesse that nothing ought to be done which is not agreeable vnto Gods will but yet for al that they forge and deuise still some new inuention or other And that is because they thinke that God hath not in his Lawe declared vnto vs all that hee requireth of vs and that hee woulde haue vs to stay altogether vppon that And therefore Moses sendeth vs backe to that which is set downe heere as if hee shoulde say Men must not take vppon them to adde any thing in this behalfe vnder colour that the same is well pleasing to GOD for I tell you that whatsoeuer God requireth and alloweth hee dooth declare it in his Lawe content your selues therefore with this doctrine and bee not wiser than needeth seeing that your GOD hath taught you perfectly For the better confirmation hereof hee sayth Because thou shalt be conuerted to the Lorde thy God with all thy heart and with al thy soule He sheweth here that before wee can heare GOD or keepe his lawe and bee obedient vnto him wee must bee conuerted vnto him In deede hee speaketh to such as were already swarued But yet the nature of men is so in generall that euen from our mothers wombe wee bee all of vs backslyders and enemies to GOD and there is nothing in vs but vtter frowardnesse and rebellion God therefore must bee faine to chaunge vs from the roote For he shall neuer get good fruite out of vs vnlesse the roote be first chaunged Now this worde Conuersion or Turning importeth that whereas man hath his backe turned vpon God he must turne againe toward him with his face and that is all one as if the scripture should speake of a change as it is in lykewise sayde that wee must bee renewed Rom. 12.2 Wee must therefore consider that if wee haue the witte to suffer our GOD to teach vs it is a token that wee are going toward him and that wee bee willing to shewe the feare obedience and subiection which wee owe vnto his Lawe But yet wee must come to this poynt of conuerting or turning back And wherefore For vntill men doe knowe themselues how can they so order their lyfe as it may bee acceptable to God Wee must vnderstand that wee bee altogether vntoward and wee must beginne at this poynt that whereas we haue bin lyke strayed beastes we must come and submit our selues to our God And for that cause the Prophet Ieremie saith that the thornes which bee in vs must bee plucked vp Ier. 4.4 and then the good seede shal haue place as if a place were full of thornes and bryers and euill weedes the same coulde not bee sowen neither coulde any plough goe there to put in the good seede and therefore it must first bee stubbed and rid cleane And that is the cause also why the Aposte setteth downe the same similitude according to that which Moses meant to shewe in this place insomuch that hauing treated of the feare of God and of obeedience to his lawe hee dooth purposely speake of Conuersion saying it is needefull that men shoulde bee chaunged And hee sayth with all the heart and with all the soule shewing that the repentance which God requireth of vs is that wee shoulde serue him vnfainedly according as all the Scripture declareth For men bee giuen to hypocrisie It is enough with them to haue a certaine faire shewe and outward appearance and it seemeth to them that God is payed But he regardeth not that which is faire to the eye hee would possesse our hartes and affections that is the principall poynt Meane we then to direct our lyfe in such sorte as it may be allowed of GOD It is not sufficient to occupie our handes our feete and our eyes and to order our outwarde lyfe vnblamably so as men may finde no fault therewith but also our thoughtes and our affections must bee altogether changed as Saint Paule also declareth Rom. 12.2 that the same is our reasonable seruice Renue yourselues saith he He speaketh neither of hands nor of feet but of al your vnderstanding of al your soule you must of necessitie be changed if you desire that God shold accept the offering which you make vnto him of your lyfe Herein we see how much the Papistes be deceiued when they speake of repentance For among them repentance or as they terme it Penaunce is but the dooing of trifling toyes as to goe woolwarde to trotte on pilgrimage to doe other gewgawes to cause some Masse to bee sayde or to bestowe some Almes That is the thing which the Papistes doe comprehend vnder this woorde Penance But the holy scripture saith that men must conuert that is to say bee chaunged There is no worde of gadding hither and thither neither is there any talking of the making of any outward countenance but that there must bee this renewing And it declareth yet farther y t the same renewing must be of our hart and not onely of our hart but also of all our whole heart as if it were sayd that God accepteth no fayning but rather vtterly abhorreth it True it is that we cannot haue a heart so perfect as is requisite it shall want much thereof neuerthelesse wee must mislyke of all fayning and not be double minded And wee must enforce our selues to fight against all our wicked affections and not cease vntill our God doe raigne ouer vs as wee serue him not vppon compulsion and in outwarde shewe but of a free good will and as setting all our delight in his Lawe Psal. 119 2â— according to that way which Dauid sheweth vs by his owne example Nowe forasmuch as wee bee so farre off from this perfection and so guiltie before our God as hee may iustly cast vs off altogether let vs come and with all humilitie fall downe before him beseeching him that it may please him to haue pitie vpon vs and to receiue vs to mercie in the name of our Lord Iesus Christ blotting out our faultes and offences and not to respect what wee haue deserued But rather to vse his infinite mercie that wee by that meane may bee reconciled vnto him and nothing may hinder him to make vs to feele his grace and to guide vs by his holy spirite in such
is brought vnto vs. So then let vs marke well that whereas Moses treateth heere of the keeping of Gods worde God also doeth bynde himselfe to his people with condition that hee will gouerne them by his holy spirite and write his worde in their heartes and moreouer when hee hath so touched them hee will also be fauourable to them in bearing with their infirmities and in forgiuing their sinnes And after that manner doe wee perfourme GODS woorde not that wee can accomplish it and do it throughly for wee bee so farre vnable to perfourme the lawe that wee cannot so much as thinke one good thought â— Cor. 3.5 Nay rather wee drag backe from that which God commaundeth vs wee bee enemyes to all righteousnesse and vpright dealing God therefore must bee fayne to bow vs and to giue vs such teachablenesse as we may bee readie to heare his worde And moreouer when hee hath graunted vs the grace to haue such zeale and affection hee must also beare with vs in that we haue not done our indeuour to do the things which he hath appointed vs whereas we be disobedient and therefore hee might iustly punishe vs yet notwithstanding hee must bee faine to receiue vs to mercie and to giue vs our pardon for our Lord Iesus Christes sake And although the fathers of olde tyme had not so great and so euident teaching as we haue nowadayes by the Gospell yet did they knowe that our Lorde had promised them both the grace of his holy spirite and also his mercie to the forgiuing of theiâ— sinnes For the sacrifices which were offered in those dayes were not ordayned without cause It was not a trifling matter that the people came to the temple to offer sacrifices but it was a sure president that God receyued them to mercie in so much that when the bloud of any beast was there shed it was a figure which ought to leade them vp to a higher thing For there was alwayes a heauenly patterne which Moses had seene vppon the Mount Exod. 25.40 Hebr. 8.5 So then let vs not thinke as the Papistes doe that Moses vpholdeth heere the Freewill of men of purpose therewithall to set foorth their deseruinges as though men coulde by their owne power and pollicie obtayne Paradise and were able to serue GOD and to doe the commaundements of the Law Moses went not that way to worke but hee knewe what promyse had beene made to the people and that all thinges tended to the Couenaunt which GOD had made with them notwithstanding that the time of the full opening thereof was not yet come as it was promysed afterwarde by Ieremie Esa. 61.1.23 Ier. 31.33 Ezec. 11.19 36.26 Esay and all the rest of the Prophetes where it is sayd that GOD woulde make a newe Couenaunt with his people which was that hee woulde write his Lawe in their heartes and chaunge their stony heartes into heartes of flesh True it is that this belongeth to the Gospell neuerthelesse it was figured also vnder the Lawe and the fathers that liued in those dayes had some taste thereof so farre as was expedient for them Nowe seeing that our Lorde hath nowadayes multiplyed his grace towardes vs and made our state more excellent than the state of them that liued vnder the Lawe surely wee be lesse to bee excused than they for it is certayne that it maketh our offences and disobedience the more heynous Therefore let vs bethinke our selues and let vs market well that seeing God doeth offer vs the liuing waters whereof Ezechiel speaketh Ezec. 36.25 that is to say seeing he sheadeth foorth the giftes of his holy spirit to make vs to walke according to his will wee must assure our selues that if wee shut the gate against him we shal be much more worthy of blame than those which yet neuerthelesse were condemned vnder the lawe And therefore let this waken vs and make vs more willing to heare Gods word to the end to keepe it seeing he not onely speaketh to vs by the mouthes of men but also prepareth vs to draw vs to him by the inward power of his holy spyrite and on the other side spareth vs and falleth not to examining of our liues with rigour but accepteth our dooinges as a father doeth his childrens notwithstanding that there bee much infirmitie and many vices in vs. And to the ende this word may haue the more force Moses sayeth that he not onely spake or vttered it but also that he witnessed or protested it to the people as wee haue seene afore And not without cause doeth hee repeate it heere againe For we be so lasie and shouthfull in receiuing Gods worde as is pitie to see Therefore it is requisite that there shoulde alwayes bee some protestation to make vs thinke the better thereon Deâ—c 30. â—9 Hee sayde heeretofore I call heauen and earth to witnesse against you this day that if the doctrine which I bring vnto you doe fall to the grounde and that yee make no account thereof the very Sunne and Moone and all other creatures shall cry out against you for vengeaunce of such contempt and negligence So then he addeth now God hath made mee a teacher and I for my part will discharge my duetie and that not with a colde and dead vtteraunce of the thinges which I haue receiued but by protesting to you on Gods behalfe as though I were a publike notarie had a proxie from him assuring you that sith your God hath graunted you the grace to heare his word if you bee negligent in receiuing it yee must make a dreadfull account for it Hereby we bee warned to receiue Gods worde with such reuerence as the Angels of heauen may bee witnesses of our fayth zeale and constancie Let vs goe with open heartes and mindes lifted vp to God that wee may bee taught by him And if wee doe so wee shall bee turned away from all the impedimentes of the world in so much that God shall no sooner haue spoken the word but wee shall bee agreed to yeeld to his teaching and we shall not bee zealous for a small time onely but when we haue once begun wee shall holde out to the ende For woe to vs if wee turne head in the middes of our way and start aside when we haue begun well so as the diuell may finde y e meanes to leade vs astray Alas what shall it boote vs to haue beene come into a good trade So then let vs marke well this worde Witnesse which is set downe here by Moses to doe vs to vnderstand that our Lorde speaketh not to vs to leaue our vnthankfulnesse vnpunished when wee haue despised the thinges â—hat are tolde vs in his name but that there shall be alwayes this solemne witnessing or protestation vnlesse we benefite our selues by his teaching of vs. Now Moses addeth consequently That the worde is not vaine towardes them This peece of text is misunderstoode if it bee taken for
Iewes to haue their golden Calfe 424. a. 40.50.60 Of Moses and Aaron and Gods punishing of them 1178. all 1179. all What we haue to note vpon the priestlie apparell of Aaron 1199. a. 30.40 c. What we haue to note vppon Gods choosing of Aarō to the priesthood 1198. all The triall that God tooke of Aaron in Massa c. 1201. a. 40.50.60 b. all Aaron banished out of the Lande of Chanaan 1201. a. 60. b. 10. Of Aarons Mitre wherein Gods name was written 1199. a. 30. c. Why Aaron was exalted to the high dignitie of Priesthood 1200. b. 50.60.1201 a. 10.20 looke Priest and High-priest Abasing A description of Christes Abasing of himselfe with other necessarie doctrine therupon depending 196. a 60. b. 10 The Abasing of God in the person of his sonne diminisheth not his glorie 185. b 60 The Abasing of Iesus Christ the infallible euidence of Gods mercie 186. a 10 Abhomination Of Abhomination before God committed about a counterfait seruing of him 631. a 20.30 c. b 10 Of the word Abhomination and what the same betokeneth 671. a 40 Abhominations The Abhominations of the heathen papists discouered 523. b al 524. a all Of the word Abhominations and what it signifieth 732. a 30.40 Abilitie Euerie man must haue an eye to his owne Abilitie and thereby rule his desires 510. b 60.511 a 10. c. 50.60 Whether God chargeth a man with any thing that is aboue his power and his Abilitie 911. b 60.912 a 10 God in his law respecteth not our Ability but our duty 945. b 50.60.946 a 10 What this word power or Abilitie doth comprehend 369. a 30.40 That we haue no Abilitie in our selues to performe Gods lawe and whence we must fetch a remedie 260. a 60. b all Abilities What we shall finde in our selues if we examine our own abilities 112. a 40. We must not measure Gods law by our owne power and Abilities 244. b 50.60 245. a 10. b 50. Looke Power How Gods law passeth all our Abilities reade 273. a 30.40.50 Abound Saint Paules meaning in saying that he could skil to Abound 1127. a 10 Abraham Abraham had not any possession in the land of Chanaan yet was he Lord maister thereof 10. a 10.20.30 The matching of Abraham with Agar was not a lawful mariage c. 63. a 30 How Abraham the Patriarch was persecuted and vexed of the Amorrhits 303. b 10 A commendation of Abrahams faith 337. b 20.30 How basely an heretike iudged of Abraham saying that he had but a shadowe of the heauenly life 1055. a 30.40 Abstinence Of the Abstinence of the Paistes from meats and drinks and what we are to gather thereupon 558. b 10 Abundance How they that haue plentie and Abundance of all things are affected 571. b 30.40.50 How we must behaue our selues in the time of Abundance 354. a 10.20.30.40 Euen in our Abundance wee must be mindfull of aduersitie read the manner how 368. b 30.40 Howe some do abuse their Abundance in vanitie c. 369. a 60 That he which hath Abundance of fare must not glut himselfe therwith 511. a 10 What God doth giue vs to vnderstand in giuing vs Abundance 511. a 30.40 Against such as abuse their Abundance and how the same should be rightlie vsed 469. a 60. b 10. An admonition to such as haue Abundance of Gods blessings and likewise of the contrarie 1126. b 60.1127 a 10.20 Howe insolent and pert men be when they haue Abundance of corne wine c. 993. a 40.50 Howe the abundance of Gods benefits maketh men insolent proud loftie and rebellious 1125. b all 1126. all An exhortation to rich mē not to trust in their Abundance 354. a 40.50 looke Plentie Riches and Wealth Abuse Of the Abuses yea euen of such things as of themselues be good 1223. b 50.60 c. The common Abuse of Iustice in cases of sute noted 873. a all b 10 That common Abuse cannot excuse vs when our account shal be giuen to God 811. b 60. 812. a 10. That the wicked always seeke to Abuse the thinges that are ordeined for the succour of good men 694. b 20.30.40.50.60.695 a 10 Accessaries Who be Accessaries vnto euill and in what respect 692. a 60. b 10. looke Partakers Accursed Two places reconciled y e one auowing Christ to be Accursed and the other blessed 764. b 10 The meaning of the Scripture in terming vs Accursed 766. b 10.20 Christes being Accursed for our sakes did nothing abase his maiestie 765. b 10. After what manner Christ became Accursed to set vs free from the curse 766. b 10 Christ did hang vpō the tree to be Accursed and how 765. b 60 Howe is it y t Iesus Christ was Accursed seeing by him the father was pacified 765. b 10.20 Looke Cursed Accusation The punishing of Offences must not be forborne for feare of false Accusation 787. a 50.60 Three things whereupon the Accusation of Sodome and Gomorrha was grounded 1154 a 40.50 Accusations Against wrongfull Accusations such as prefer them such as deserue them yet iustifie themselues and y e charge of iudges in this case Reade sermon 128. beginning at page 785. all 786. al c. Looke Wrong Acknowledgement What we haue to learne in that GOD required of his people a solemne Acknowledgement howe much they were bounde vnto him 920. a 60. b 10 Touching the Acknowledgement of Gods benefits Reade the whole 146. Sermon Adde What Moses condemneth in saying that it is not lawfull for vs to Adde any whit to the things that God commaundeth 526. a 20. c. Howe the Papists Adde to Gods words and put somewhat of their owne to his seruice 525. a 60. b 10 c. al the col That we must not Adde nor take from Gods worde wherein note the doctrine well 525. a 50.60 c. Adopted That we be the Adopted children of God and wherein the Iewes and we differ 913. b 10.20 The preheminence of them that are Gods Adopted children 956. a. 10 To what end purpose God hath Adopted vs. 1147. b 20. Looke Chosen Adoption Touching our Adoption Reade page 913. b 10.20.30 and the seale of the same which is the holie spirit ibid. b 50 Gods Adoption of the Iewes abode still in the Iewes though they were ouerruled by tyrants 1136. b 30.40 50. c. 1137. a all With what condition Gods Adoption is ioyned 1134. a 50 Of the principal end of our calling and Adoption 1125. b 20.30 The bodie of the tree and roote of our Adoption what it is 1133. a 30.40 Inuincible reasons proouing that the Adoption of the Iewes to bee Gods children was of his owne free goodnesse 1116. a 40.50.60 Whereuppon Gods free Adoption is grounded 1118. a 20 God gaue the Iewes a marke of his free Adoption vpon the eight day 1083. b 10 The possession of the land of Chanaan a token to the Iewes of their Adoption 1049. b 10.
to Shame and what doctrine we haue to apply vnto our selues in that case 1101. all 1102. a 10. Looke Reproch and Iewes Shamefastnesse Shamefastnesse a proper vertue to women whereto they are commanded and exhorted 884. a 40 A lawe ordeined for the maintaining of honestie and Shamefastnesse 883. a 60. b all Looke Honestie and Chastitie Shephearde What we must doe if we will haue God to continue our Shepheard still 148. b 20 Christ is our Shephearde and of our dutie if we will be his sheepe 461. b 40.1099 b 10.20.30.40 Looke Minister and Preacher Shepheardes It standeth Shepheardes in hande to haue a double voyce and why 536. a 40 It is Gods inuiolable ordinance that there should be Shepheardes in his Church 258. a 10.20.30.40 The office of Shepheardes and what course they must keepe in their teaching 1172. a 30.40.112 b 40.718 a 10.20.1206 a all Two things requisite in all good Shepheards 112. b 50.60 113. a 10 What Shepheards must do if they will needes claime to be founde at the common charges of the Church 429 b 50.60 The clergie of the papasie deserue not to be called Shepheardes 1204. b 50.60.1206 a all Looke Ministers and Preachers Shiftes It is no seeking for Shiftes when God doth smite vs. 1166. b 60.1167 a 10 Shoulders Of bearing the Lord vpon or betweene our Shoulders 1210. b 20.30.40.50.60.1211 a all Shrift The antiquitie of papisticall confession or Shrift 1129. b 50.60 The behauiour of papistes when they come to Shrift 613. a 20.50 Looke Confession Sicera All the compounded drinks which they make in the east countries called by the common name of Sicera 1020. b 60. Looke Drinke Sickenesse Sicknesse is to bee accounted as the hande of God vpon vs and to what ende 1142. b 20 That we ought not to take Sicknesse in euill part 350. b 20. Looke Diseases Sight The meaning of these wordes Ye shall haue a Sight before your eyes 980. a 20.30.40 Signe Of the Signe of baptisme and that simply it auayleth nothing 441. a 10.20 Looke Figure Signes Of the outwarde Signes of thinges and what doctrine is therby to be gathered 440. b all 441. â— 10. c. Looke Figures Simeon Of the tribe of Simeon and that they of that tribe were Idolaters 1227. b 30. God gaue them no seuerall blessing but left him to languish and what we haue to note therein 1227. b 40.50 Of the secret fauour which God bore him by way of comparison 1227. b 50.60.1228 a 10. Iacobs blessing belonged to him and Leui was common to them both 1228. a 10.20 Looke Tribe and Tribes Sinne. Sinne the woorst and deadliest enimie that we haue 374. b 10 Of what thinges we are warned in that it is saide Sinne dwelleth in vs. 247. b 40 What the papistes thinke of Sinne and what they count not Sinne. 242. b 50.60 243. a 10 Of stripping our selues naked which is done by committing of Sinne. 1151. b 30.40 Howe Sinne is shed throughout all our bodie and bodilie faculties 244. a 10.20 The greeuousnesse of the Sinne of the Iewes if they should turne away from the purenesse which they had learned in the lawe 146. a 10.20 That one Sinne is punished with another 983. b 10.20 Howe Sinne is conceiued and not conceiued though there be no consent 245. a 30 Sinne ouercome by Christes death and passion 35. b 10 Of veniall Sinne according to the construction of papistes 939. a 30.40 The meaning of Moses his wordes in reporting that God was angrie with him for the peoples Sinne. 48. b 60. 49. a 10. 50. a 10.20 Of committing Sinne by imitation or example 50. a 40 Sinnes Of certaine Sacrifices that were called Sinnes Howe Sinnes be cloked and couered 237. b 50.60 We must beware that we wrap not our selues in other mens Sinnes and howe that is done 550. b 10.20 The sentence of God vpon our Sins is vpon a condition Reade the place 399. a 10 In what danger we be when we are become malitiously wilfull in our Sins 393. b 40.50.60 394. a 10 The saying of men euen in the popedome when they are in sorowe and haue their Sinnes layde afore them 155. a 30 Of two sortes of Sinnes some laid open to men and some reserued to God himselfe 699. b 40.50.60.700 a 10 Sinnes distinguished into crimes and ignorances 690. a 50 How God is sayâ—le to punish the Sinnes of the fathers in their children 861. b all 862. a 10.190 all The corruptions that are among vs are the rewardes of our Sinnes 109. a 10 God doth afflict his people oftentimes for other causes than their Sinnes 949. a 30.40.50.60 b 10.20.60 We shall be guiltie of al the Sinnes that we haue occasioned 104. a 50.60 Howe wee must be resolued when wee pray to God to forgiue vs our Sinnes 99. a 30 Whereof the Sinnes of the wicked doe come 80. b 60 That no necessitie can excuse our Sins 65. b 30 A through searching of our Sinnes by Gods ministers is necessarie why 143. a 20 Our owne Sinnes attaint vs as traitors to God 192. b 20 God punisheth vs for our Sinnes after he hath forgiuen them Reade how 99. a 50 We haue manie Sinnes that we knowe not of 49. b 30 God maketh inquisition of our Sinnes before he punisheth vs. 394. a 50.60 b 10.20 What we must doe if we will haue our Sinnes and the sinnes of our forefathers buried 385. a 30.40.143 a 10 Howe and in what respectes our deadly Sinnes proceeding euen to the deed doing shall not be imputed vnto vs before God 246. a 40.50 How lightly the Papistes deeme of the grossest Sinnes that be 246. a 60 Howe it commeth to passe that we rot not in our Sinnes and by whom we are raised vp 480. b 10.20 How these wordes Loue couereth the multitude of Sinnes is meant 237. a 50.60 c. The Sinnes of men are the causes of their miseries 263. b 30.50 Of beeing touched with the remembrance of our Sinnes most necessary doctrine 1180. all 1181. all 381. b al 382. a all 408. b 10.20 Of two pointes to bee marked concerning the Sinnes of men how light a matter they make of them 1155. a 30 40.50.60 God keepeth a register of our Sinnes and what wee ought to doe in that case 1155. all The Sinnes of Sodome and Gomor set forth in a summarie of three clauses 1154. a 40.50 Men cannot perceiue their Sinnes except they be made to smart 156. a 10 Looke Offences Sinners How wretched Sinners when they bee tempted to doe amisse must bridle and restraine themselues 405. b 50.60 406. a 10 What plasters the papistes giue poore Sinners to put away their sins 1050. a 10 The sorest point of Gods wrath vpon Sinners what it is 990. b 30 Promises of Gods mercie to comfort penitent Sinners 157. b 10.20 The true comfort of wretched Sinners when God scourgeth them 155. a 20.30 Looke Offenders Sit. Howe the Lorde doth Sit